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And /esus answered, "I tell you truly, this very day you will be with me m Paradise 






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By /Audrey 8. Murdock 

See how the morning-glory sky spreads blue 
Its tented canopy above my head. 
In all Cod's heaven, is there such a view 
As deep and breathlessly serene? I tread 
Among the angels. How complete this day! 
Before my eyes, Fall's crystal spectacles 
Minutely magnify the ant's slow way, 
Beckoning leaves, and hillside miracles. 
Upon the still, blood-warm, and curving earth, 
I press my face and smell her, redolent 
With leaf-dust, and the russet smile of mirth 
That is but Autumn's warms the firmament. 

I see this pristine beauty through the land, 
And curl ecstatically within God's hand. 


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Together . 


- — «—* ,- *« aH ,A an .*»fc,« a ..«M4. 

"One of the criminals who were 
hanged railed at him, saying, Are 
you not the Christ? Save yourself and 
us!' But the other rebuked him, saying, 

Do you not fear God, since you are 
under the same sentence of condemna- 
tion? And we indeed justly; for we 
are receiving the due reward of our 
deeds; but this man has done nothing 
wrong.' And he said: 'Jesus, remember 
me when you come to your kingly 
power.' And he [Jesus] said to him. 

Truly, I say to you, today you will be 
with me in Paradise.' " (Luke 23:39- 
43.) Our cover this month, designed 
by Art Editor Robert Goss, depicts a 
present-day criminal in prison garb, 
suffering on his own figurative cross. 
A major emphasis theme of this issue 
is prisons, prisoners, and law enforce- 
ment. [See pages 20-32.] 


Vol. XVI. No. 10 Copyright © 1972 
by The United Methodist Publishing House 
Editorial Office: 1661 N. Northwest Hwy., Park 
Ridge, III. 60068. Phone (Area 312) 299-4411. 
Business, Subscription, and Advertising Offices: 
201 Eighth Avenue, South, Nashville, Tenn. 
37202. Phones: Advertising — [Area 615) 749- 
6141, Business and Subscriptions — (Area 615) 
749-6405 and 749-6406. 

TOGETHER is published monthly except combined 
issue of August and September by The United 
Methodist Publishing House at 201 Eighth Ave- 
nue South, Nashville, Tenn. 37202, where 
second-class postage has been paid. Subscription: 
$5 a year in advance, single copy 50c 
TOGETHER CHURCH PLAN subscriptions through 
United Methodist churches are $4 per year, cash 
in advance, or $1 per quarter, billed quarterly. 
Change of Address: Five weeks advance notice is 
required. Send old and new addresses and label 
from current issue to Subscription Office. Adver- 
tising: Write Advertising Office for rates. Editorial 
Submissions: Address all correspondence to Edi- 
torial Office, 1661 N. Northwest Hwy., Park 
Ridge, III. 60068, and enclose postage for re- 
turn of materials. 

TOGETHER assumes no responsibility for damage 
to or loss of unsolicited manuscripts, art, photo- 

TOGETHER is an official general periodical of 
The United Methodist Church and continues 
CHURCH AND HOME, the family periodical of 
the former Evangelical United Brethren Church. 
Because of freedom given authors, opinions may 
not reflect official concurrence. The contents of 
each issue are indexed in the UNITED METHODIST 

Postmaster: Send Form 3579 to TOGETHER, 201 
Eighth Avenue, South, Nashville, Tenn. 37202. 


Autumn . . . Audrey B. Murdock 

Second Cover Color Pictorial 
2 Seven Days of Creation 

Co/or Pictorial 
6 Weighing the Issues of Campaign '72 

14 Should Worship Be a Family Affair? 

Powwow — Chester E. Hodgson and James F. White 

17 Is Anyone There? 

Margaret Haun 

20 What Hope for the American Criminal? 
Martha A. Lane and John A. Lovelace 

21 For Prisoners, the Outside Is a World Away 
Frank Earl Andrews and Glenn D. Mann 

24 Penologist Identifies Dramatic Changes 

Myrl E. Alexander 

26 Essential Ministries of Writing, Visiting 
William G. Johnson 

27 Citizen Involvement: A Sampler of Successes 
Martha A. Lane 

29 Beat Cop 

People Called Methodists 
33 Parent to the Prodigal 

C. King Duncan, Jr. 
35 To George, Who Canceled His Pledge 

William H. Hud nut, Jr. 
37 The Case of the Kinetic Dollar Bill 

Wheaton P. Webb 
42 A Wonderful Moment to Share 

Stanley Medders 
49 Round 

Virginia Scott Miner 


10 News 

19 Say It! 

38 Letters 

39 Illustration Credits 

40 You Asked . . . 

45 Kaleidoscope . . . Helen Johnson 

48 Jottings 

November 1972 TOGETHER 


The Seven Days 




As generations of artists 

have learned, the epic scope and 

wonder of the biblical story 

of creation defies literal 

interpretation. Realizing this, 

an Australian artist adopted 

symbolism and color to produce 

nonfigurative designs in 

tapestries of unusual warmth, 

richness, and beauty. 

John Coburn's Seven Days of 

Creation, woven from Australian 

wool and measuring around 7 by 

6 feet each, were recently 

presented to the John Kennedy 

Center, Washington, D.C., 

by the Australian government. 

Mr. Coburn, whose work is 

hailed in many parts of the world, 

also has designed curtains for 

Australia's new $95 million Opera 

House complex in Sydney. 

On the first day 

the Sprit of God hrooded 

over the waters. 

November 1972 TOGETHER 


On the 
second day 


separated the 

light from 
the dark. 

On the 
third day 


the earth. 

Novwnh ■ mmi k ^ 

On the fourth day 

God created the sun 
and the moon and 
the stars. 

On the fifth day 

God created the fish 

of the sea, the hirds of 

the air, and the leasts 
of the dry land. 

4 November 1972 TOGETHER 

n the sixth day 
od created man. 

On the 
seventh day 



N.^. mhn 1972 It n.Mlll K r, 

Platforms and Policies 

i iriojiyr tor iooi in 

United Methodists represent a cross section of political 
viewpoints — Republican, Democratic, independent, and 
so forth. Together endorses no political party or candi- 
date, but does encourage each voter to make a thorough 
study of the issues in the campaign. 

For a somewhat different view of the 1972 political 
scene, Together'?, Associate Editor Patricia Afzal has com- 
piled this comparative chart. It includes excerpts from 


the Democratic and Republican Party Platforms in paral- 
lel columns together with corresponding subjects from 
the new Statement of Social Principles and the policy 
resolutions of the General Conference of The United 
Methodist Church. Voters should also take note of the 
advice John Wesley gave his followers in a 1747 essay 
on Christian citizenship. He said: "Act as if the whole 
election depended upon your single vote." 

Democratic Party 

Viet Nam War 

Immediate and complete with- 
drawal of all U.S. military forces in 
Indochina and an end to all U.S. 
military action in southeast Asia. 
"Humanitarian assistance" to war 
victims. Insistence on the release of 
all U.S. POWs in any war resolution. 


When the fighting ceases and 
our troops and POWs have returned, 
amnesty for those who conscientious- 
ly refused to serve in the war and 
were prosecuted or sought refuge 

Foreign Policy 

Reestablish the United Nations as 
a key forum for international activity. 
Abide by the UN Security Council 
decision on Rhodesia sanctions. 
Establish regular diplomatic relations 
with Mainland China. Cease Ameri- 
can support for Greece and Portugal; 
sharply reduce military assistance in 
Latin America; oppose "racial totali- 
tarianism" of South Africa; pursue 
with Soviet Russia mutual force 
reductions in Europe; adhere to 
liberal trade policies, but oppose 
those which harm American workers; 
relieve the hardship of workers in- 
jured by foreign competition; pro- 
mote export of American farm 

General Conference 

Viet Nam War 

Urges Congress to cease immedi- 
ately the bombing in Indochina, with- 
draw all U.S. troops no later than 
December 31, 1972, cut off funds for 
military activity in Viet Nam, and 
pay reparations to war victims. Plead 
for release of all POWs by same date. 


Because of limited time for de- 
bate, the 1972 General Conference 
accepted for study two opposing 
views on amnesty, but included sup- 
port for whatever conscientious 
choice youth make in Social Princi- 
ples' section on military service. 

Foreign Policy 

For peace with justice utilize the 
United Nations and the International 
Court of Justice. Disarmament agree- 
ments within the framework of the 
UN. Discourage the church from in- 
vesting in those U.S. companies 
which invest in southern Africa; seek 
from these companies the facts of 
their involvement and ask that they 
be made public. Urge any income 
from the church's investment in cor- 
porations which invest in southern 
Africa or an equivalent amount be 
given to an enlarged Board of Mis- 
sions Southern Africa Fund. Urge 
corporations to adopt fair-employ- 
ment policies as they are required to 
do in the United States. 

Republican Party 

Viet Nam War 

Withdraw U.S. forces from Viet 
Nam four months after all U.S. 
prisoners are released and after an 
internationally supervised cease-fire 
has gone into effect. Seek a settle- 
ment which permits south Asian peo- 
ple to determine their political future. 


Reject all proposals to grant am- 
nesty to those who evaded military 
service. Support an all-volunteer 
armed force. Recognize the uncer- 
tainties the draft poses for the youth 
of America. 

Foreign Policy 

Continue to negotiate with ad- 
versaries to improve security and 
cooperation and reduce tension. 
Encourage increased trade benefiting 
consumers, businessmen, workers, 
farmers, and expansion of contacts 
with Mainland China. Support Israel- 
aid in bringing Israel and the Arab 
states to the conference table. Main- 
tain tactical forces in Europe and the 
Mediterranean. Regard Cuba as in- 
eligible for readmission to the "com- 
munity of American states." Approve 
Strategic Arms Limitation Talks (SALT) 
agreements. Reject proposals to de- 
crease defense forces. Endorse North 
Atlantic Treaty Organization. 

November 1972 TOGETHER 


Democratic Party 


Reform tax structure to distribute 
the cost of government "more fairly"; 
close "unjustified" tax loopholes and 
remove all "unfair" corporate and 
individual tax preferences; reduce the 
local property tax by equalizing 
school spending and by substantial 
increases in the federal share of edu- 
cation costs and revenue sharing. 


Eliminate wage and price con- 
trols. Step up antitrust action to help 
competition. Deconcentrate shared 
monopolies. Stiffen civil and criminal 
statutes to make corporate officers 
responsible for their actions. Abolish 
the oil-import quotas. 


Continued support for free col- 
lective bargaining. Repeal of section 
in National Labor Relations Act which 
allows states to legislate the open 
shop. Universal coverage and longer 
duration of the Unemployment In- 
surance and Workmen's Compensa- 
tion programs. Move to minimum 
wage of $2.50 per hour, and expand 
coverage of the Fair Labor Standards 
Act to "include the 16 million 
workers" not covered now. 

General Conference 


Support for measures which 
would reduce the concentration of 
wealth in the hands of a few. Support 
for efforts to revise tax structures and 
eliminate governmental programs 
that now benefit the wealthy at the 
expense of other persons. 


Support efforts to ensure truth 
in pricing, packaging, lending, and 
advertising. Manufacturers serve 
society best when they aid consumers 
by offering needed goods and services 
of high quality at the lowest cost 
consistent with economic practices. 


Recognition and support for the 
right of workers to organize and bar- 
gain collectively over wages, hours, 
and conditions of labor. Request Con- 
gress to amend the National Labor 
Relations Act to include in its cover- 
age government employees (federal, 
state, and local) and employees of 
hospitals operated entirely on a non- 
profit basis. 

Republican Party 


System needs continual reform. 
Pledge to pursue such policies as 
revenue sharing to allow property-tax 
relief, and further tax reform to en- 
sure that the tax burden is fairly 
shared. Reject tax reforms which 
would raise the taxes of millions of 
middle-income Americans. 


Removal of wage and price con- 
trols when the economic distortions 
are repaired. Affirm support for the 
basic principles of capitalism and 
assert that nothing has done more 
to help Americans achieve their 
standard of living than the free enter- 
prise system. 


Salute labor union movement. 
Support collective bargaining. Con- 
tinue to develop procedures whereby 
labor and management can more 
effectively seek solutions for struc- 
tural adjustment and productivity. 
Continue to search for solutions to 
emergency labor disputes which pro- 
tect the welfare of American people 
and restrict government interference 
in collective bargaining. 


Replace present welfare system 
with an income-security program. Full 
employment policy which assures 
every American a job at a fair wage. 
Make the Social Security tax progres- 
sive by raising substantially the ceiling 
on earned income. 


Increase federal financial aid for 
elementary and secondary education. 
Step up efforts to meet special needs 
and costs of educationally disadvan- 
taged children. 


A national program of income 
maintenance and a full employment 
policy are needed with public and 
private welfare programs which pro- 
vide physical necessities for all who 
need them, respect dignity of peo- 
ple, and encourage economic inde- 


Support the development of 
school systems and innovative meth- 
ods of education designed to assist 
each child, ethnic minority member, 
and retarded or handicapped persons 
toward full humanity. 


The nation's system must be 
reformed. Pledge to stop abuses of 
the welfare system. Flatly oppose 
policies of government-guaranteed 
income. Push for sound welfare re- 
form until helpful change is enacted 
into law by Congress. 


Favor the neighborhood school 
concept. Support channeling public 
financial aid to support the educa 
tion of all children in schools of their 
parents' choice by such means u 
income-tax credits. 

(Continued on pages 8 and 9) 

November 1972 TOC.tTHFR 





FEBRUARY 4 to 21 

Together let's escape from winter using stream- 
lined AMTRAK train down the east coast to 
Jacksonville — then visit old St. Augustine, Cape 
Kennedy Space Center, Cypress Gardens and the 
new Walt Disney World! PLUS — 12 pleasant and 
relaxing days cruising the Sunny Caribbean on 
a truly palatial, luxury liner, with all shore 
excursions, meals and tips included. Start with 
us from New York City, Philadelphia, Wash- 
ington, or join in Florida! 


• Curacao • Grenada # Martinique 

• Venezuela • Barbados • St. Maarten 

• St. Thomas, U.S.V.I. 
Personal Leadership: Rev. Merrill S. Tope 


MAY 31 to JULY 11 

Together we will repeat our most successful 1970 
Methodist trip to the heartland of Western Europe 
in late Spring — traveling both ways across the 
Atlantic by steamship! Enjoy the finest weather 
conditions, during the uncrowded period — a no- 
rush, comprehensive 8-country visit geared to 
Methodist tastes and preferences. Capital cities 
and countryside vistas, time for shopping, history 
and outstanding varied scenery. 


• England • Germany • Italy 

• Holland • Switzerland • France 

• Belgium • Austria 

Experienced Leader: Dr. Woodrow A. Geier 

Both tours have been especially prepared and are 
offered exclusively for TOGETHER readers and 
their friends! Planned at the perfect times of the 
year for their respective areas, these tours are 
100% escorted — all expense! They offer the finest 
in travel and transportation, each with a "limited" 
size, congenial tour party with outstanding Meth- 
odist spiritual leadership and management. 

For Your FREE. Descriptive Folders On These 

Two 1973 United Methodist Tours, Please 

Print, Clip and Mail Today To: 


Wayfarer Croup Travel, Inc. 

2200 Victory Parkway 

Cincinnati, Ohio 45206 

□ 7th Annual Caribbean Cruise Tour 

□ Europe-by-Ship Tour 





Democratic Party 


Must continue to be available 
according to U.S. Supreme Court 
decisions. Support the goal of de- 
segregation as a means to achieve 
equal access to quality education for 
all our children. 

Civil Rights 

End to the "pattern of political 
persecution and investigation." End 
to wiretapping and electronic surveil- 
lance. Commitment to uphold the 
rights of women, children, the men- 
tally retarded and ill, Indians, elderly, 
and poor. Recognition of welfare- 
rights groups and their right to repre- 
sent welfare recipients. 

Health Care 

Establish a system of universal 
national health insurance to be 
federally financed and administered. 
Family-planning services should be 
available to all on a noncoercive, 
nondiscriminatory basis. 


Protection for all without under- 
mining fundamental liberties. Cease 
using "law and order" as justification 
for repression. A national effort 
against the usage of drugs and addic- 
tion; recognition of addiction as a 
health problem. A ban on handguns 
known as "Saturday-night specials." 
Revision of sentencing procedures 
and greater use of community-based 
rehabilitation facilities. 


Completely overhaul the Federal 
Housing Administration "to make it 
consumer-oriented." Provide low-in- 
terest loans to finance the construc- 
tion and purchase of decent housing. 
Promote free choice in housing 
through grants, diversified housing in 
new communities, and enforcement 
of fair-housing laws. 


Strict standards and prosecution 
to prevent pollution by private and 
public projects. Where appropriate, 
taxes need to be levied on pollution 
to give industry incentive to clean up. 

General Conference 


Support the use of bussing 
where appropriate for school integra- 
tion and oppose legislative action or 
constitutional amendments prohibit- 
ing such bussing. 

Civil Rights 

Request Congress to prohibit 
any branch of the military to engage 
in surveillance of and data collection 
on U.S. civilians; oppose the use of 
wiretapping, and so forth, without 
court order; eliminate "no knock" 
entry provisions from crime bills. 
Recognize rights of women, ethnics, 
children, the handicapped, and the 

Health Care 

Urge equal access to the best 
available health care and personnel 
for all persons; comprehensive health 
care; national health standards at 
regional, state, and community levels. 
Challenge the church to contribute to 
mental health and healing. 


Support for creative changes in 
penal policy and practice, greater 
financial investment in rehabilitation 
and de-emphasis upon punishment 
and custody, establishment and as- 
surance of separate juvenile and adult 
detention facilities, careful selection 
and training of corrections personnel. 
Endorse elimination of private owner- 
ship and use of handguns, except in 
extremely limited instances. 


Housing for low-income persons 
should be given top priority as a 
national goal. Urge increased support 
for rent supplements, home owner- 
ship programs, and Model Cities pro- 
grams. Urge Congress to require 
minimum and maximum levels of low 
and moderate-income housing in 
suburbs, new communities, and 
large scale developments. 


Call to all society to curb exces- 
sive and unnecessary use and abuse 
of the earth's resources; to appropri- 
ately conservative uses of land, water, 
forests, and wildlife; and to respon- 
sible life-styles and stewardship on 
"spaceship earth." 

November 1972 TOGETHER 

Republican Party 


Oppose bussing for racial bal- 
ance; regard it as unnecessary, coun- 
terproductive and wrong. Committed 
to equality of educational oppor- 
tunity and an end to de jure school 

Civil Rights 

Defend the citizen's right to pri- 
vacy. Oppose computerized national 
data banks. Voluntary prayer should 
be permitted in public places, pro- 
vided that it is not prescribed by the 
state and that no person's participa- 
tion is coerced. Preserve the tradi- 
tional separation of church and state. 

Health Care 

Goal of quality health care at a 
reasonable cost to every American. 
Support comprehensive health-insur- 
ance coverage financed by employers, 
employees, and the federal govern- 
ment. Oppose nationalized compul- 
sory health insurance. 


Pledge a "tireless campaign" 
against crime. Support local police, 
reform the Federal Criminal Code. 
Accelerate drive against organized 
crime, increase funding of the federal 
judiciary, support prison reform and 
rehabilitation concept, make efforts 
to prevent criminal access to all 
weapons, support citizen's right to 
bear firearms and use them for 
legitimate purposes. 


Oppose the use of housing 
development programs to impose 
arbitrary housing patterns on un- 
willing communities Belief in pro- 
viding communities incentives to 
increase the quality and quantity oi 
housing in conjunction with provid- 
ing increased access to jobs for their 
low-income citizens. 


Pledge a workable balance be- 
tween a growing economy and 
environmental protection. Implement 
comprehensive pollution laws and 
research into pollution-control prob- 
lems. □ 






• Gardening 

• Arts 

• Crafts 

• Cultural & 
Religious Activities 


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haven for Christian 
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Little, Brown 

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scout handbook 

rev:::' : : 7 :;: 
on reverence 


A kindly critic named Tom 3ennett III led United Methodism's 
"managers"-- i ts oishops, district superintendents, and annual 
conference program di rectors — through intense training to become 
"leaders" Sept. 22-2*» in Cleveland, Ohio. The entire venture 
was a sharp reversal from the old effort to "sell the program." 

Dr. Bennett, a management consultant and program designer long 
acquainted with United Methodism, plied the nearly 1,000 
leaders, including general board and agency staff, with term 
definitions and organizational analysis. By preassigned seating, 
bishops were enabled to work with bishops, district superintendents 
with district superintendents, and so on in problem solving. 

One exercise forced the participants to go through one typical 
district superintendent's "in-basket." In only 90 minutes they 
were supposed to deal with actua 1 -but-anonymous cases ranging 
from a pastor's distraught wife to an enraged prominent financial 
backer to an invitation to a church music festival. 

Even the innovative daily worship services were geared to the 
theme, Learn ing to Lead . General staff people were available in 
evening sessions as resource persons. 

For one whole day the bishops met with their cabinets to test 
their new Bennett-led understandings of such terms as planning, 
problem solving, leadership, headship, collaboration, cooperation, 
power, and authority. Since 29 of the church's 45 episcopal 
areas have bishops new to them, the upheaval in application 
could be monumental .--John A. Lovelace 

All United Methodist ministers paid for the lunch served one 
day at the pastors' school near Valley City, N . Dak . But k% 
had nothing to eat! Only 6% got meat, potatoes, vegetables, 
and dessert. Twenty percent dined on sotip and bread, and 
70% ate bread alone. This taste of poverty demonstrated 
poverty in the world where the majority barely gets by and 
k% have nothing. 

Three conferences hit hardest by June f loods--Centra 1 
Pennsylvania, Wyoming, and Central New York--recei ved grants 
of $50,000 each from United Methodism's National Disaster 
Fund. Distributed under United Methodist Committee on Relief 
guidelines, funds must be used first to meet human needs and 
then for property repairs. They are to be used ecumenically 
where possible. Specific use will be determined by conference 
flood relief committees and will include such programs as 
"meals on wheels" and ecumenical counseling as well as 
supplementing volunteer efforts. Reported United Methodist 
loss and damage totaled $4,31 3,000 . Representatives from 
flood-affected areas with less damage agreed that they would 
meet immediate needs from local and conference funds and that 
grants should go to the three hardest hit conferences. 

The new Scout Handbook , first major revision of the manual 
since 1911, includes this interpretation of the 12th point of 
the Scout Law: "A Scout is reverent. Reverence toward God is 
a whole lot more than going to church. It is shown in the way 
you act everyday." 


November 197.' TOGETHER 









Should church-owned property not used for worship or religious 
education be tax exempt? A special study commission created by 
the North Carolina legislature is expected to say "no" when it 
reports to the 1973 session. The commission is also considering 
tax-exempt property owned by schools, hospitals, and government 
agencies and reportedly has suggested removal of exemptions from 
parsonages and ministers' homes, since they are not used strictly 
for religious purposes. Possibly affected by the commission's 
recommendations will be religious conference centers--such as 
United Methodism's Lake Junal uska--wi th their recreational 
facilities in mountain areas. 

^ The Rev. Philip A. Potter, West Indian Methodist, will take 
office Nov. 1 as general secretary of the World Council of 
Churches. He was elected in late summer by the WCC Central 
Committee to succeed American United Presbyterian Dr. Eugene 
Carson Blake. Several United Methodists from the United States 
participated in WCC debate on ecumenism, social impact of 
financial investments, and the WCC's controversial anti racism 
program focusing on Africa. Dr. Potter pledged his full support 
of that program. The 51-year-old WCC staff veteran is the son 
of a Protestant mother and a Roman Catholic father. 

"It saddens me that a leader of such renown as the Pope should 
act in such a misguided male chauvinist way." That was the 
reaction of Theressa hoover, staff head of United Methodism's 
Women's Division, to the Pope's barring women from even the 
smallest formal role in the Roman Catholic ministry. Miss 
Hoover added that she sees the action as lamentable, particularly 
because Protestant denominations and ecumenical agencies were 
beginning to see "the errors of their ways" in past treatment of 
women. She said that the papal decree does not bode well "for 
younger women interested in full-time service in the Catholic 
Church." Other American women's church leaders labeled the Pope's 
action variously as "a tragedy" and "a sad reversal of what many 
hoped was a trend." 

Agree or disagree: God does not expect tithing of all believers. 
A recent survey by the Presbyterian Church in the U.S. revealed 
that 21% of Al6 respondents accepted that statement as true. 
About 75%, however, supported the practice of tithing and believe 
children should be taught to tithe beginning with their first 
allowance. The vast majority of Southern Presbyterians broadly 
define tithing to include contributions to community centers, 
United Fund, Salvation Army, and overseas relief. Respondents 
saw two main factors affecting current giving: lower priority 
for the church in people's lives and spending habits and 
"disapproval of denominational policies." 

The largest of United Methodism's four program boards, the 
Board of Global Ministries, elected Bishop Paul A. Washburn of 
Chicago as its president and nominated as staff head the Rev. 
Tracey K. Jones, Jr., general secretary of the former Board of 
Missions. Elected respectively as board vice-presidents to head 
the divisions, and as associate general secretaries for the 
divisions were Mrs. C. Clifford Cummings, Miss Theressa Hoover, 
Women's Division; Bishop Jack M. Tuell, the Rev. Randolph W. 
Nugent, Jr., National Division; Bishop L. Scott Allen, the Rev. 
John F. Schaefer, World Division; Mrs. Henry L. Georg, Roger 
Burgess, Health and Welfare Ministries; Bishop James K. Mathews, 
the Rev. Robert W. Huston, Ecumenical and Interre 1 ig ious Concerns; 
the Rev. H. Claude Young, Lois Miller, Education and Cultivation; 
and Bishop D. Frederick Wertz, the Rev. J. Harry Haines, United 
Methodist Committee on Relief. The other three program boards 
scheduled organizational meetings in October. 

Novembti 1972 h».i nil k 

1 I 

Pakistan nationalizes 
church co' ' eges 










At least 8 Christian colleges, including 2 United Methodist 
related schools, are among 172 private colleges recently 
nationalized by the government of Pakistan under a martial law 
act. Forman Christian College and Kinnaird College in Lahore 
are related to the Board of Global Ministries' World Division. 
Only schools in the states of Punjab and Sind were affected, but 
takeovers are expected to lead to state control of all elementary, 
secondary, and college institutions over the next two years. 
Several Protestants vigorously opposed the nationalization and 
school openings were delayed until October. 

August was a good month for the World Service fund, according 
to a report by United Methodist treasurer R. Bryan Brawner. In 
a dramatic reversal in trends World Service receipts for that 
month ($1,452,530.46) were up 38.51% over the same period in 1971. 

A new source of guides is the Interfaith Committee on Social 
Responsibility in Investments. Work was formerly carried on by 
ad hoc coalition of church leaders. Seed money and personnel 
includes United Methodists, most prominently Women ' s Division 
treasurer Florence Little as committee chairwoman. Committee's 
work will supplement Corporate Information Center of National 
Council of Churches: Center provides basic research, committee 
coordinates education and action. 

For the first time United Methodists in the Africa Central 
Conference have nothing but native Africans as bishops. This 
resulted from the conference's late-summer meeting at which two 
bishops, Bishop John Wesley Shungu and Bishop Harry P. Andreassen, 
were defeated for reelection. Elected as their replacements were 
Bishop Emilio de Carvalho of Angola and Bishop Fama Onema of 
Zaire. Reelected were Bishop Abel T. Muzorewa of Rhodesia and 
Bishop Escrivao Zunguze of Mozambique. With the replacement of 
Bishop Andreassen, who was expected to return to his native 
Norway, it is believed that there now is no major overseas church 
linked to United Methodism through its Central Conferences that 
has a non-national bishop. Central Conferences may elect bishops 
for four-year terms rather than for life as in the United States. 

The Central Illinois Conference believes it had the youngest 
United Methodist voting this year in an annual conference. 
V. Eu gene Ram sey I I was' 15 years, 7 months old when conference 
convened. .. .One millionth visitor to The Upper Room Chapel in 
Nashville, Tenn . , was Robert E. Christmas fromAshford, Ala.... 
Recipients of 1972 Gold Medal Awards presented by Philadelphia's 
Old St. George's Church included Bishop James Ault , new leader 
of the Philadelphia Area, and Harry G. Fox , lifelong Methodist 
who is deputy commissioner of the Philadelphia Police Department 
....Among clergy who gave prayers at the Republican National 
Convention was the Rev. M. C. Mathison , pastor of First Church 
in Panama City, Fla. .. .Bishop Marvi n A. Frank 1 in , 78, retired 
head of the Jackson Area, died August 23... .New Miss American 
Teen-ager is 17~year-old Carla Lynn Tevault , member of Petersburg 
(Ind.) Church and a freshman at Indiana Uni vers i ty. . . . W. A. Pounds 
recently completed 50 years as treasurer of the Texas Conference 
....Resigning as president of United Methodist-related Emory and 
Henry College, Bristol, Va. , is the Rev. C. Gle nn Mi ngledorf f . . . . 
Recipient of the Legion of Merit for 10 years service as chaplain 
is the Rev. James Roy Smi th , pastor, Mt. Olivet Church, Arlington, 
Va. , and third Army Reserve chaplain to receive the award.... A 
United Methodist minister and mother of three children, Mrs. 
Mary Anne Morefield is intern pastor at Messiah Lutheran Church 

in Harrisburg, Pa . . . .Of f icers of the new quadrennial Commission 
on the Status and Role of Women are Barbara Thompson, president, 
and Jeanne Audrey Powers, secretary. 


November 1972 TOGETHER 


The answers to some 
questions frequently asked 
by our sponsors 

If you are considering sponsoring a child 
through the Christian Children's Fund, 
certain questions may occur to you. Perhaps 
you will find them answered here. 

Q. What does it cost to sponsor a child? A. Only $12 per 
month. (Your gifts are tax deductible.) 

Q. May I choose the child I wish to help? A. You may indicate 
your preference of boy or girl, age, and country. Many spon- 
sors allow us to select a child from our emergency list. 
Q. Will I receive a photograph of my child ? A. Yes, and with 
the photograph will come a case history plus a description of 
the Home or Project where your child receives help. 
Q. How long does it take before I learn about the child assigned 
to me? A. You will receive your personal sponsor folder in 
about two weeks, giving you complete information about the 
child you will be helping. 

Q. May I write to my child? A. Yes. In fact, your child will 
write to you a few weeks after you become a sponsor. Your 
letters are translated by one of our workers overseas. You re- 
ceive your child's original letter, plus an English translation, 
direct from the home or project overseas. 
Q. What help does the child receive from my support? A. In 
countries of great poverty, such as India, your gifts provide 
total support for a child. In other countries your sponsorship 
gives the children benefits that otherwise they would not 
receive, such as diet supplements, medical care, adequate 
clothing, school supplies. 

Q. What type of projects does CCF support overseas? A. Be- 
sides the orphanages and Family Helper Projects CCF has 
homes for the blind, abandoned babies homes, day care nur- 
series, health homes, vocational training centers, and many 
other types of projects. 

Q. Who supervises the work overseas? A. Regional offices are 
staffed with both Americans and nationals. Caseworkers, 
orphanage superintendents, housemothers, and other person- 
nel must meet high professional standards — plus have a deep 
love for children. 

Q. Is CCF independent or church operated? A. Independent. 
CCF is incorporated as a nonprofit organization. We work 
closely with missionaries of 41 denominations. No child is 
refused entrance to a Home because of creed or race. 
Q. When was CCF started, and how large is it now? A. 1938 
was the beginning, with one orphanage in China. Today, over 
100,000 children are being assisted in 55 countries. However, 
we are not interested in being "big." Rather, our job is to be 
a bridge between the American sponsor, and the child being 
helped overseas. 

Q. May I visit my child? A. Yes. Our Homes around the 
world are delighted to have sponsors visit them. Please inform 
the superintendent in advance of your scheduled arrival. 
Q. May groups sponsor a child ? A. Yes, church classes, office 
workers, civic clubs, schools and other groups. We ask that 
one person serve as correspondent for a group. 
Q. Are all the children orphans? A. No. Although many of 
our children are orphans, youngsters are helped primarily on 
the basis of need. Some have one living parent unable to care 
for the child properly. Others come to us because of abandon- 
ment, broken homes, parents unwilling to assume responsi- 
bility, or serious illness of one or both parents. 
Q. How can I be sure that the money I give actually reaches the 
child ? A. CCF keeps close check on all children through field 
offices, supervisors and caseworkers. Homes and Projects are 
inspected by our staff. Each home is required to submit an 
annual audited statement. 

Margaret was found in a back lane of Calcutta, lying in her 
doorway, unconscious from hunger. Inside, her mother had 
just died in childbirth. 

You can see from the expression on Margaret's face that 
she doesn't understand why her mother can't get up. or why 
her father doesn't come home, or why the dull throb in her 
stomach won't go away. 

What you can't see is that Margaret is dying of malnutrition. 
She has periods of fainting, her eyes are strangely glazed. Next 
will come a bloated stomach, falling hair, parched skin. 
And finally, death from malnutrition, a killer that claims 
10,000 lives every day. 

Meanwhile, in America we eat 4.66 pounds of food a day per 
person, then throw away enough to feed a family of six in India. 

If you were to suddenly join the ranks of l'A billion people 
who are forever hungry, your next meal might be a bowl of 
rice, day after tomorrow a piece of fish the size of a silver dollar, 
later in the week more rice — maybe. 

Hard-pressed by the natural disasters and phenomenal birth 
rate, the Indian government is valiantly trying to curb what 
Mahatma Gandhi called "The Eternal Compulsory Fast." 

But Margaret's story can have a happy ending, because she 
has a CCF sponsor now. And for only $12 a month you can 
also sponsor a child like Margaret and help provide food, 
clothing, shelter — and love. 

You will receive the child's picture, personal history, and 
the opportunity to exchange letters, Christmas cards — and 
priceless friendship. 

Since 1938, American sponsors have found this to be an 
intimate, person-to-person way of sharing their blessings with 
youngsters around the world. 

So won't you help? Today? 

Sponsors urgently needed this month for children in: India. 
Brazil, Taiwan (Formosa), Mexico and Philippines. (Or let us 
select a child for you from our emergency list.) 

Write today: Vcrcnt J Mills Box 26511 


I wish to sponsor a f | boy [ ] girl in (Country) 

Choose a child who needs me most. I will pay $12 a month, 

I enclose first payment of $ Send me child's name. 

story, address and picture. 

I cannot sponsor a child but want to give $ 

□ Please send me more information. 






RcKislclra (\ I \ OKO) Willi 1 lie I S OoVflHTHnt'l Vlsisois i ommillM on 

Volunian rorvign AM <iiiis .uc tai deductible Canadian! Wriu 1401 
A'ona*. Toronto 7 tg69no> 


1 t 


Should Worship Be a 

Family Affair? 

Yes! Let's Keep Families 


Pastor, Freeport United Methodist Church 
Freeport, New York 

ONE JULY Sunday morning after our worship service, 
my wife and I accepted an invitation to attend a 
Roman Catholic service. It was a "folk mass" — a 
mass with folk music. 

Some young people from the parish had formed a 
combo of guitars, drums, and other instruments. They 
played and led us in singing Shalom, Lord of the Dance, 
Let There Be Peace on Earth, Amazing Grace, and some 
other popular religious songs. The song sheet was 
illustrated with symbols of songs and sayings like "Spirit 
of Peace — renew our world," "Smile," and "Love 
one another." 

In his homily, the young priest touched on some 
everyday problems confronting us. His remarks tied in 
perfectly with both the day's Scripture and the songs 
we had sung. I was impressed with how the service's 
message of peace, brotherhood, unity, and love con- 
veyed the deeper meaning of our faith in powerful, 
understandable terms. I feel sure that everyone there 
was made aware of the meaning of God for his or her 
life and the life of mankind. 

Something else about that service impressed me greatly: 
whole families were worshiping together. We had gotten 
there early enough to see family after family come in 
and take their places. It was beautiful to see little 
children and teen-agers sitting with their parents and 
joining in the service — especially in singing the songs, 
some of which they seemed to know by heart. There 
was some squirming and whispering. But for the most 
part there was a spirit of worship, a kind of joyousness 
which seemed to result from children of all ages, 

parents, and even grandparents worshiping together. 

This worship experience caused me to reflect on the 
way we Protestants divide ourselves up within our 
church life. We are split-level families as far as worship 
is concerned. We tend to split other parts of our church 
life into bits and pieces, too — church-school for children, 
youth fellowship for young people, women's society for 
women, and men's clubs for men. Then there are all 
those church organizations which are broken down into 
assorted age levels as if we somehow don't feel we can 
mix socially with those of different ages. The one time 
when we all could, and should, be together is in the 
worship service, a time when every barrier must fall away 
and when we become one in Christ. Instead, we are 
splitting our families by our church-school program. 

What value is there in parents driving up to the church 
on Sunday morning and depositing their children in 
church school, going home for an hour, returning and 
picking them up? What kind of church relationship do 
these families have? What kind of pattern is being set 
in the minds and lives of the children? Are not the 
parents saying by their attitudes and actions that the 
church and worship are of no value at all? 

What about the parents who attend services alone, 
without the children? Are they not saying that the chil- 
dren have their part in the life of the church, parents 
have their part, and the two parts do not meet? Christian 
education is emphasized for children and worship seems 
intended only for parents. 

If I am any judge after more than 35 years as a 
minister, precious little seems to be learned and woven 


November 1972 TOGETHER 

into the fabric of life as a result of the church-school 
experience. Confirmation classes of eighth and ninth- 
graders affirm this. The majority of these young people 
know little about the Bible, the Christian faith, the 
foundations upon which our faith is based, or what they 
themselves believe. And when it comes to applying 
Christian beliefs in the everyday round of life, most are 
woefully weak. Perhaps one reason for this is that a 
person cannot apply to life and its demands what he 
simply does not know or understand. 

One of the stipulations for membership in our con- 
firmation class is that the members worship each Sunday 
and that their parents worship with them. You should 
hear all the excuses. Class members have been adversely 
influenced, in most cases, by parents who do not attend 
worship and who simply want their children confirmed 
because it is what is done at a certain age. 

There is little sense of commitment on the part of 
either children or parents. The church-school experience 
has not geared these children to think in terms of 
worship, and the parents have not guided them into the 
worship experience by worshiping with them — either 

at home or at church. Indeed, family worship in Protes- 
tantism seems to have become almost nonexistent. It is 
a pity because the values to be derived from family 
worship in the midst of the congregation could make 
quite a difference in family life and in the individual 
lives of the family members. 

Perhaps we need to take a look at our tendency to 
split up our church relationships and experiences. We 
are, willy-nilly, tearing apart our families when we should 
be bringing them together within the framework and 
fellowship of the church. Families worshiping together 
may not be a panacea for our personal and social ills, 
but it could be a unifying influence in Christian family 
living, and such a unifying influence could prove to be a 
healthy thing for untold families who claim to be 

Let's learn from my Roman Catholic neighbors. Let's 
begin to worship together as families, adjusting our 
church and church-school schedules to make this possi- 
ble. And let's make our worship services more inviting 
by using worship forms and materials that speak to 
people where they are today. □ 


No! We Need Pluralism in 


Professor, Perkins School of Theology 
Dallas, Texas 

I COULD NOT agree more with Pastor Hodgson that 
worship is a vital part of the Christian's life at what- 
ever age. No other activity in the Christian community 
takes precedence over worship in shaping our lives as 
people of faith and service. But should it be a family 

Those of us who have large families know how difficult 
it is to have recreation or any other activity together. 
Long ago the church decided that education and most 
of its social activities worked best in peer groups. How 
often does the women's society meet with the youth 
fellowship? Who tries to teach teen-agers and pre- 
schoolers in the same church-school class? Are we not 
in danger of saying that worship should be the one 
unnatural experience, the exception to the rest of our 
church activities and, indeed, to the rest of life? Indeed, 
Mr. Hodgson says, "The one time when we all could, 
and should, be together is in the worship service." 
Implicit in such a statement is the admission that the 
family today does little together. 

In the past we succeeded in making worship an act 

shared by all ages and groups within the church. But we 
did this by ignoring the difference between people and 
insisting that all conform to a certain type of worship in 
which middle-class values of comfort and security were 
echoed in carefully programmed services. We always got 
from the top of the left-hand page of the bulletin to the 
bottom of the right-hand page in precisely one hour. 
lor those of us who are middle aged white, and middle 
class, this has seemed absolutely right and natural. 

Bui one ol the great developments in this country in 
the 1960s was a visible splintering ol society in which 
it became apparent that the imposition ol a single pat- 
tern ol life style morality, 01 values on everyone is hard 
to justify Yet, too often oui worship has remained in a 
style that is comfortable and natural to .1 certain segment 
ol the society— middle aged < hristians who are perhaps 
the majority in oui churches bul nol in oui society 
where most ol the population is below 28 We have nol 
yet learned to think in pluralistii terms about worship 

We were semng well a segment ol those who WO I 

shiped >\n<i unknowingly were telling everyone else to 

November "' ' rOCI 1 Ml K 

conform to their pattern. We parents began each service 
telling our children, "Now today I want you to sit still." 
When the sermon came, we furtively allowed them to 
draw pictures on the back of the bulletin so their wig- 
gling, squirming, and stage whispers, "How much longer 
is it going to be?" would not offend others. In effect 
we were really saying, "Worship is not for children," or 
"Children are not for worship. You have to become an 
adult for worship. You can be a child the other 167 hours 
per week but never at eleven o'clock on Sunday morn- 

Youth also got the message, though a different one. 
They came to understand worship as a boring affair with 
minimal participation and little involvement beyond pas- 
sive listening. So as soon as they got too old for us to 
drag them to church, they stopped going. It was not that 
they rejected Christian worship, they simply felt, "nothing 
ever happens at church." 

Of course it would be wrong to abandon a style of 
worship that seems natural to those of Middle America 
in order to satisfy their youth who demand a service 
with a high level of participation. Instead, we must seek 
worship forms that are natural to each age and group. 
For children this may mean that worship should be 
largely visual and make use of the large muscles of the 


By Bernard S. Via, jr. 

Here I kneel 

For drop and crumb, 

Searching for uniqueness 

To justify this strangeness. 

By this conformity 

Am I by commitment confined? 

Or by this vision freed? 

All I know is, 

That in the places sacrament sends me, 

I would not go alone. 

body. It may mean, for youth, music that moves and 
worship that is spontaneous and allows for the unex- 
pected rather than adhering strictly to the neat sequence 
of a bulletin. 

Age may not be the crucial factor, either, for many 
older Methodists still have a warm nostalgia for body 
music and spontaneity in worship — two factors stifled 
in the last 50 years. But no longer do we have a right to 
impose one style of worship on everyone any more than 
we can force others to adopt our life-style, morality, or 
values. A pluralistic approach to worship recognizes that 
different cultural expressions are theologically neutral 
and that no style of preaching or music is more or less 
"Christian" than another. 

How do we put this together in the average congrega- 
tion? I would like to suggest two possibilities that are 
becoming more and more common in small or medium- 
sized congregations and a third which works best in 
larger congregations. 

The first possibility is one service which deliberately 
tries to have something for everyone. In these situations 
the whole congregation is represented by worship that is 
a cross section of the people whom God has called 
together. The pastor may wince at the inclusion of some 
gospel hymns just as others may squirm when the choir 
sings Bach or Palestrina. But we have an eclectic society 
so why not an eclectic service? I think this is the type of 
service that Pastor Hodgson mentions, one still not com- 
mon in United Methodism. This pattern demands growth 
on the part of every member and careful pastoral leader- 
ship in helping people develop mutual acceptance of 
one another's natural forms of perception and expression. 

A second possibility does not attempt to do this in a 
single service but assigns certain services during each 
month (or longer period) to different groups. Thus there 
may be a Sunday service planned entirely by youth. There 
are problems, however, since it may give some people an 
incentive to stay home on certain Sundays. But it does 
make some things possible, such as occasional worship 
in places other than the sanctuary. 

Thirdly, large congregations may hold several different 
worship services and provide a variety of options on 
Sunday mornings as well as throughout the week. In this 
way large congregations may have services with the 
intimacy of small tightly knit groups. Worship can center 
on children, youth, those who love the traditional, or 
those who appreciate the new forms. 

Maybe the family should not worship together if it 
means a failure to respect the selfhood of any member. 
And this may be the best way to let the whole family 
worship, not together but with their peer groups where 
they can be most sincerely and honestly themselves. In 
this way we can come to accept, respect, and love the 
whole family without forcing a false conformity on any 
of its members. □ 

16 November 1972 TOGETHER 



By Margaret Haun 

"Have you ever had a moment when you felt the actual 
presence of God?" the television talk-show host asked 
his guest with a seeming wistfulness. It was a question 
he often asks, and I always wait with eager anticipation 
for the answer. Never yet, not even when the guest was 
a famous minister, has it been more than a vague 
generality, something about a "nice reeling. " 

Once I would have been forced to make the same 
reply. But one morning changed all that. That day I 
got up, put on a robe, went into the living room of the 
small house where I live alone, and sat down m a chair. 
What I did next no one a few years previously could 
have convinced me I would ever want to do, let alone 
have the audacity to attempt. For I was about to declare 
an ultimatum to God that I would sit there until I had 
personal proof of his existence. 

Strange as it may seem, my challenge did not seem 
unreasonable to me. I had recently been with others who 
had been touched by God's presence, and they were 
neither saints nor mystics but ordinary persons like myself. 

My early experience with what is often referred to as 
"kooky fanaticism" had been limited to roaring with 
laughter outside what we called a "Holy Roller" church 
And that was long ago. Never in a million >ears would 
their excessive emotionalism have led me to m> Determi- 
nation that morning. It took tv\o gentle matrons, dose 
tnends living in my former home town, to : ead the way 

Several years earlier, Barbara. Emily, and I, deploring 
the lack of vitality in our churches had come together 
to seek a deeper meaning to life. Some of our praters 
were answered. A man tor whom we prayed was told 
by his doctor that his reco\er\ was a miracle Things that 
might not ha\e happened seemed to come about because 
we held them up in pra\er. But with it all, for me at 
there was a persistent dissatistaction. Did anyone actually 
listen when we poured out our heart longings' Or was 

"I baptize you with water for repentance, but he who 
is coming after me . . . will baptize you with the Holy 
Spirit and with fire," John the Baptist told his listeners 
(Matthew 3:11). A few years later, after lesus' death, 
Resurrection, and Ascension, John's words came true for 
Jesus' disciples in a Jerusalem upper room. 

Today thousands of Christians from all walks of life 
are experiencing a "new Pentecost.'' Some critics say the 
renewed interest in such personally experienced religion 
is a reaction to the depersonalization experienced in 
modern society. Others suggest it is because materialism 
has been tried and found wanting. Theological scholars 
like Pierre Teilhard de Chardin, on the other hand, pre- 
dicted that the importance of Christianity's supernatural- 
ity someday would be recovered. They also said that a 
Christianity which denies its mystical realm is in fat I 

"We know what the Gospels and the Acts tell us. Why 
should we doubt the possibility of the Holy Spirit acting 
that way in the world today?" Roman Catholic Cardinal 

Leo Jozef Suenens ol Belgium asked earlier this year. 

Said United Methodist theologian Albert Out ei refer- 
ring to the charismatic movement "I think i know some 
of the gifts and fruits ol the Spirit when I see them, and 
i am convinced that much ol what I have seen is foi 
real." [See A Third Great Awakening? lune page 

It is estimated that there are 60 000 to 100 000 Catl 
neo-Pentecostals and as main 01 more Protestant i 
rheil continued interest in the Hol\ Spirit has been 
i ei lee ted at church gatherings The recent c onvocation ol 
United Methodists tor Evangelical Christianity tor in 
stance, had sessions on the min stry ol hea ng and on 
the charismatic movement Some 10,000 Catholics met at 
the l niversity oi Notre Dame in lune tor a charismatic- 
renewal conference 

indiuduais experiences with the Holy Spirit of course 
are varied — as are each mans contacts with his <■ reatoi 
for the author oi the follow ng arti< e a' least the least 
understood Person ol the rrinity has opened a whole 
new understanding ot life — Youi Editors 

Novel UH.MMIK 

God, as a friend insisted, only alive in our imaginations? 

I remembered my high-school-class church-school 
teacher. A middle-aged, sincere woman, she confessed 
to us once, "I have been a Christian all my life, but I 
have never had a single proof of God's existence." 

On Easter morning, when the congregation chorused 
loudly, "He lives! ... He lives within my heart!" I sin- 
cerely hoped he lived in mine. But I never felt sure he 

After Barbara, Emily, and I started our prayer group, 
I began a disciplined morning reading, meditation, and 
prayer period. Once in a while I seemed very near 
another dimension of awareness, but I could never over- 
come the feeling that it might be self-induced. 

Eventually I moved to another state. I missed the 
prayer group more than my family and other friends. I 
had not realized how much it had helped sustain me. 

On my first visit back, the next year, I noticed a change 
in Barbara and Emily. I detected an added enthusiasm, a 
barely suppressed excitement, the cause of which came 
out in the strangest tale I ever had heard. 

With Emily's husband and three other persons, they 
had driven half a state away for what they called "the 
laying on of hands" by a young minister, and they all 
had received "the Baptism in the Holy Spirit." 

I was appalled. We had experimented with many forms 
of prayer in the past — but this was going too far. Shades 
of the old Holy Rollers. The girls had gone off the deep 
end! The following year I wondered idly, when I thought 
about it at all, what had possessed my friends. 

THIS ALL happened before the spread of the charis- 
matic movement to college campuses had made 
headlines. The charismatic movement, it might be 
explained, is one of those periodic outbursts in the cen- 
turies since the beginning of Christianity when the scenes 
enacted at Pentecost and during the next 300 years are 
reenacted. People for some reason become discontented 
with both personal and universal states of affairs and 
this unrest seems to create a vortex into which a new 
infusion of spiritual life with its amazing gifts can be 
sent. The so-called )esus People and Christian communes 
are part of the latest evidence of it. 

When I returned to my old hometown the second 
summer, Barbara and Emily were ready for me with a 
tape recording. "Ignore the background," admonished 
Emily. "This is an Episcopalian rector speaking to a group 
of Pentecostals." 

Dutifully I listened as the speaker explained how the 
experience that had given life and vitality to the early 
Christian church is still available and can be claimed by 
anyone today. He said people ot ali denominations were 
receiving it and bringing the real meaning back to Chris- 
tianity. It was unlike any message I had ever heard. 

To this day I do not know whether Barbara and 
Emily know that something happened to me while I 
was listening to this tape. Even more peculiar, I did not 
realize it then myself. It never remotely occurred to me 
to ask the girls how one came to this experience. I had a 
vague feeling one might be expected to work up to some 
frenzy of which I was not capable. So I returned home 
with a yearning but dimly discerned for something about 
which I knew almost nothing. 

Glowing letters from Emily and Barbara did nothing to 

dispel my unrest. Members of their families were receiv- 
ing the Baptism. A bishop in their church and many 
clergy had heartily endorsed the experience. Amazing 
stories of healing and guidance were being told. 

"I was called to the hospital late one night," Emily 
wrote. "My mother had been taken seriously ill from 
some unknown cause. I hurriedly dressed and as I drove 
across town, too frightened to think clearly, I began to 
pray in the Spirit. When I got to the hospital, Mother 
had recovered. The doctor could not understand it." 

This and similar stories sent me at last to a local min- 
ister. "Do you have anyone in your congregation inter- 
ested in the new charismatic movement?" I plunged in. 
He hesitated so long I asked if he knew what I was talk- 
ing about. 

"We have no one here," he finally said. At my obvious 
disappointment he added halfheartedly, "I believe there 
is a group at Father Paulson's church in Redville." 

Thus I came among those who are, I often think, much 
like the first-century Christians must have been. Here 
were people praying for one another, finding release and 
joy and inspiration in song and prayer. How I wanted 
what these people possessed! But I was still too timid 
and too unaware of the universal availability of this bap- 
tism to make my wish known. Frankly, I could not con- 
ceive of a Supreme Being stooping to bestow such a 
treasure on me — maybe on others, but not on me. 

By now Emily and Barbara were aware of my longing. 
One of them suggested that, if I needed help, a Father 
Irving some hundred miles from my home was having 
phenomenal success. So one night I called him to make 
an appointment. "My dear, you don't need to come way 
up here. You can receive anywhere," he said. I have 
forgotten what else he told me. I knew then that he 
would pray for me and I knew also that space is no 
barrier to things of the Spirit. 

So there I was the next morning, sitting in my chair, 
my soul on tiptoe to receive this miraculous something 
my life was lacking. It is an awesome thing to present 
one's soul naked and vulnerable to the Lord of the uni- 
verse. One can never feel worthy but must come at last, 
humble and penitent for all one's shortcomings, with an 
overwhelming desire to have one's life become some- 
thing of more significance. 

After a time of quiet I recalled Emily's saying that pray- 
ing in the Spirit is mainly for one's private devotions so I 
began to sing Praise Cod from whom all blessings . . . 

And then — it happened. What someone aptly has 
called a "rush of love" seemed to descend and engulf 
me. My entire body was alive and vibrant. Here was 
surely the "strangely warmed heart" which sent lohn 
Wesley out to change the lives of countless thousands. 
I was given both a keen awareness of the presence of the 
Lord Jesus and beautiful words with which to praise him. 

At long last I knew, without a shadow of a doubt, that 
Someone indeed is there. □ 


November 1972 TOGETHER 

Say It! 

Our editors may or may not agree with opinions 
expressed, but they believe in your right to Say It! 
And that is what this new department is (or. 
Does an idea oi yours need saying? Send it to Say It! 
7667 N. Northwest Highway, Park Ridge, III. 60068 

This has become the day of 
evangelism. People reach out 
almost frantically for something 
to grasp. What an amazing 
thing that a generation which 
sought to find its answers in a 
drug culture has now begun 
to turn on to Jesus. Perhaps this 
symbolizes better than anything 
else the amazing time into 
which the church has come. 

Roger L. Fredrikson, Past President 
American Baptist Convention 

As 1 have read and heard about 
the 1972 United Methodist 
General Conference, the treatment 
given to the subject of 
homosexuality has reminded me of 
a 17th-century witch-hunt. 

Secular society led the 
church at last to give up 
witch-hunting (and segregation, and 
so forth). Apparently secular 
society again will have to lead 
the church to new understanding 
and tolerance. 

Violating Christ's command to 
invite all to come to him and 
to love our neighbors as ourselves, 
we are less "Christian" than the 
society which we are supposed 
to leaven. How long will it be 
before we in the church can see 
that the feared and hated "queer" 
is really our next door neighbor, 
our store clerk, our teacher, 
our minister, our policeman, our 
best friend, our banker, our own 
brother and sister? 

Perhaps there are not 6 
million gay people as some claim; 
nevertheless there are many. 
For the most part they live quiet, 
normal lives, doing their jobs, 
attending church, participating in 
civic activities. In fact, they 
are just like everyone else 
except that they love someone of 
the same sex. We don't understand 
why, but we don't really 
understand either why heterosexuals 

love someone ot the opposite sex. 

Some young gay people are 
demanding recognition, and like 
other oppressed minorities, they 
are doing it loudly and 
flamboyantly. But most gay peop'e 
still conceal themselves and 
suffer their oppression in silence. 
It is time to free them from that 
oppression, to restudy our 
Bibles, to insist on sound 
psychological understanding, and 
to offer the love which Christ 
taught us and commanded us to 
show to others. 

Roy E Tee'o 
Georgetown, Texas 

One big objection I find in 
your magazine is the use of the 
slang word "kids" in referring 
to our children. The parents 
of kids are goats. How would you 
like your children or grandchildren 
to refer to you as an old goat? 

Clarence B. Steffey 
Pittsburgh, Pa. 

Our recent deliberations and 
ultimate decision to relocate our 
family motivated the following 
prayer on making decisions. 
Perhaps Together's readers might 
find it helpful. 

Dear Lord, help us to make 

the best decision, 
Then help us to make the best 
of our decision. Amen. 

Mrs. R. K. Underwood 
S<in lose, Calif 

Why is a socially sensitive movement 
like women's liberation neglecting 
its older "sisters," leaving them to 
fend for themselves? Why aren't old 
women raising vehement 
protestations about this? 

The answer to such questions 
requires a look .it a newly defined 
but very familiar prejudice called 

"ageism." Ageism can be described 
as a process ot systematic 
stereotyping oi and discrimination 
aga nst peop'e because they are old, 
just as racism ard sexism accomplish 
tins with sk r coior ano gender. 
Old peep e are categorized as 
senile, rigid in thought and manner, 
old fashionea ,n morality and skills. 
Ageism allows aii of us to see old 
peop.e as c! tierent" from those 
of us v\ho are younger. We subtly 
cease to identify with them as 
humans ana thus we can feel more 
comfortable about theii frequently 
poor social ard econom c plight. 
We can avoid the notion that 
our produc'A ty-nnnaed society 
really has no use for the 
nonproducers — in this case those 
who have reached retirement age. 
Myrna I. Lewis aro 
Dr Robert N. Butler 
From The National Observer 

It is regrettable that a small 

minority of our peopie, not 
being acquainted with the horrors 
of war. should question the role 
played by the chaplains in our 
mil i.iry establishment. 

War, a man-instituted phenomenon 
foretold by our Lord in his 
words, "And you will hear of wars 
and rumors of wars," requires 
the services of dedicated men, be 
they Catholic priests, Protestant 
ministers, or Jewish rabbis, 
acting in the capacity of chaplains 
I have witnessed the value of 
the ministries of these men to our 
military personnel, both 
stateside and overseas. 

My belief is that our 
President, the Congress (reflecting 
the feelings of the majority of 
our citizens), and the judicial 
branch will never permit the 
elimination of the role of the 
military chaplains from our 
armed forces. 

( ieorge H NUCullagh 
Colonel. US Arnn (Ret 
Toni 1 . Rivet N.j. 

Nov< n rOCI iMfR 


■ r£S*i- 


What Hope for the Americ 

TRYING to discuss the U.S. justice system in only nine 
pages is something like attempting to explain Einstein's 
theory of relativity in 25 words or less. Our long re- 
search produced some startling findings, any of which 
would have been worth major consideration. For example: 

• Most people arrested in the United States are 15 and 

• Commonly a felony defendant who pleads guilty gets 
less than an hour in court although the elapsed time from 
his initial appearance to the disposition of his case is four 
months or more. 

• Disorderly conduct, drunkenness, minor morals 
charges, and gambling account for almost half of all non- 
traffic arrests. 

• New York City spends about $10 million yearly to 
hold people awaiting trial because they cannot post bond. 

• Many zookeepers are higher paid than prison guards. 

• Sentences are not uniform. The same state gave one 
man a 5-year sentence for rape, another man 12 years for 
stealing a pig. California sentenced a man to "one year to 
life" for a $70 holdup. (He died in prison after serving 
more than ten years.) Texas sentenced a young drug pusher 
to 1,500 years in jail. 

Some major issues like these are referred to in the 
following report, but usually indirectly. Our primary con- 
cern is with people rather than with institutions or organi- 
zations — who rather than what — -and most of our report 
takes the form of conversations with people. These individ- 

20 November 1972 TOGETHER 

uals speak from firsthand experience from both sides of the 
bars. We hope they will tell you not only how our system 
of justice operates but what it could become — and what 
you can do to improve it. 

"Can one person or one church group make an appreci- 
able difference in the struggle to achieve 'justice for all'?" 
someone asked us the other day. We thought immediately 
of a municipal judge in Royal Oak, Mich., who initiated a 
program for volunteers to aid misdemeanants. Today he 
directs Volunteers in Probation, Inc., a nationwide or- 
ganization offering help to those interested in probation 
programs. We thought of a Quaker group in Philadelphia 
whose persistence brought about bail reform and other 
local court-system improvements. Other examples of what 
men, women, young people, even children, are doing to 
improve American justice are included in this report. 

We would like to challenge you as we have been chal- 
lenged by our findings. Resolve to do at least this one thing 
in 1973 to become better informed about our justice 
system: visit the penal institution nearest you. To help you 
improve whatever conditions you find, we will supply 
examples of individual programs, plus names and addresses 
of organizations providing more specific information. 

Finally, may the words of the writer of Hebrews be 
your spiritual guide in whatever institution you visit: 
"Remember those who are in prison, as though in prison 
with them; and those who are ill-treated, since you also 
are in the body." — Martha A. Lane and John A. Lovelace 



For Prisoners, the 
Outside Is a World Away 

Frank Earl Andrews and Clenn D. Mann have a lot in 
common, though they have never met. Likely they never 
will because: 

Andrews is in New Jersey State Prison on a sentence of 
41 years minimum, 47 years maximum for kidnapping, at- 
tempted murder, and robbery. He first served time in a 
detention home at age seven and has spent 21 of his 26 
years under supervision of some sort. 

Mann is in Ohio State Penitentiary on a life sentence for 
second-degree murder. 

Each man has had a religious experience while in prison. 
Andrews describes his as an awakening. Mann tells of his 
contact with a prison concern group at a local (Columbus, 
Ohio) church. Here, in their words, are some descriptions 
of life in prison. 


What would you expect of a boy, suddenly thrust into 
a home for delinquents, who there finds himself con- 
fronted with rules and regulations backed up with nothing 
but raw violence? What is he to do when the bigger, older, 
stronger boy takes his food packages from home, demands 
his dessert in the dining hall for protection dues, or at- 

tempts to force him into degrading homosexual acts? 

There are only two avenues open for the boy. He can 
fight fire with fire. Or he can swallow it all and become a 
punk, a dip, a scapegoat for every tough guy's frustration 
and inadequacy. Most fight, sooner or later. In order to 
maintain his status and keep the wolves from turning on 
him he will have to participate in the taunting and torment- 
ing of other young fish coming in off the streets. So he is 
considered incorrigible and is passed along to an institution 
for bigger and older delinquents. 

This institute of higher learning is in actuality just another 
jail cloaked behind the shallow camouflage of so-called 
rehabilitation. The same old jungle law applies. Long ago 
he learned that it was not the administration he must 
impress, not the officers, instructors, or psychologists — 
who put in eight hours a day and go home — but fellow 
inmates, the people he must live with 24 hours a day. 

Still, there is no substitute for freedom, and the boy, 
nearly a man now, decides to give squaresville a try. He is 
released on parole. Now he comes face-to-face with a new 
problem. No one will trust him in a responsible job, give 
him real friendship, or a fresh start, and he winds up 
pumping gas in a service station for $30 or $40 a week. He 
may meet a girl who doesn't care that he's been in a reform 
school, but her parents won't hear of it. He must report to 
a parole officer once a week. He must bring proof that he 
is working and be off the streets by ten o'clock. He cannot 
have a driver's license and cannot leave the state, not even 
for an hour, without first getting permission. 

It isn't long before he realizes that his freedom is a 
shallow thing. The people that have been constantly telling 
him society will accept him again don't accept him them- 
selves. He is forbidden to associate with other ex-convicts, 
parolees, or probationers, yet can find companionship 
nowhere else. And by surrounding himself with this ele- 
ment, violating his parole, his old training comes to the 
surface and he reverts to what he knows best. Naturally he 
winds up in jail again. 

This time it is the Big Top, and there is no smoke screen 
thrown up under the guise of a rehabilitation program. 
Here things are narrowed down to the raw facts. You have 
committed a crime and you are here to pay for it. The cloud 
of violence hangs heavy over this place. Even though the 
walls are only a few feet thick, the outside world is a 
million miles away. For many it no longer exists. 

The Big Top — a myriad maze of blue uniforms, silver 
badges, steel bars, and high gray walls. Quarantine. Isola- 
tion. Fingerprinting, mug shots, clothes that are too large, 
high-topped work shoes, a cup and a spoon. Polio, flu, 
and tetanus inoculations. Blood tests, smear tests, T.B. 
tests, aptitude tests. 

The first night was the hardest. When the lights went off 
at 10:30 there was no one who could see me. It was all 
right to take off the mask because there was no one to see 
me cry. I tried to think, but couldn't. I tried to sleep, but 
didn't. There was only me, the cell, the steel door, re- 
minders of how small and insignificant I really was 

I reflected on the sentence the judge had imposed on 
me. I remembered the lecture he gave me aftei sentencing, 
but I drew no comfort from his words: "You are a 
product of our penal system, a symbol of its failure an 
example ol its futility. Now it is too late tor you hank 
Earl Andrews, and you art- bettei ofl ^hut awa) 

As the quarantine period passed, the outside world 

■ tin IT.' HH,I IIIIK 21 

grew dimmer. Then I received my first visit. As I looked 
through the plate-glass window that separated me from 
my wife and daughter I fought back the tears. There were 
other inmates in the visiting room and I couldn't afford 
to let my mask down. I watched with an ache in my heart 
as my wife made a futile attempt at gaiety, while my little 
girl pushed her nose against the window and made funny 
faces at me. 

It seemed no longer than a moment before a guard 
tapped me on the shoulder and told me my 15 minutes 
were up. It was all I could do to keep from screaming. 

A few weeks later I was classified for a job. I worked my 
way into the "in" crowd and became super cool, arrogant, 
insubordinate, a perfect example of hypocrisy. Loving be- 
came corny, honesty became stupidity. Goodness was 
weakness, welfare was slavery, adjustment was conformity, 
good taste was bad style. 

Many times I wanted to attend the religious services on 
Sunday morning, mostly out of curiosity, but that would 
have been to risk the scorn of my buddies. Religion was 
considered a form of neuroticism and I would be thought 
a weakling, someone who needed a crutch. 

About nine months ago I took another look at myself, 
and it began in church. I and a group of my cronies 
had agreed to attend the services where we could em- 
barrass the preacher and the pathetically few who were 
really sincere in their belief of a God. I don't know the 
exact moment, but I was looking down the row at my so- 
called friends. I felt a sudden stirring, an awakening. I 
asked myself if this was indeed the type of person I wanted 
to be, if jeering and snickering at people who meant me no 
harm was to be my calling. I asked myself if the association 
of a few hard-core convicts was more important than the 
respect of my family, my true friends, my child. Then I 
realized that there was someone somewhere who knew 
a great deal more than I did, that I wasn't doing my thing 
at all, but that my thing was doing me. 

There are many questions that I haven't found answers 
for yet, but I am still searching. The mess bell, the count 
bell, still continue to ring loudly, and the rattling door lock 
still trembles like thunder, but this doesn't bother me 
either. I have learned that the bells are His. A storm is 
His and so is the rainbow that follows. And even though 
the lights still go off at 10:30 every night, there is never 
total darkness in my cell, never total loneliness. That is 
because I have taken the first big step, the most important 
one, and now I am letting Him do His thing. □ 

Excerpted with permission from the February, 1970, issue of Event, 
published by the American Lutheran Church. Copyright © 7970 by 
American Lutheran Church Men. — Your Editors 


This is July 4 and it's a holiday. We don't go out to 
work today. It's a visiting day, too, but it doesn't look like 
I'm going to get a visit. 

I was 33 years old when I came to prison five years 
and one month ago. Ohio Penitentiary is very old. I guess 
it dates back to the Civil War. When I first came to this 
pen I was scared very badly. It was right after the crime. 
I'm doing a life sentence for second-degree murder and 
that was fresh in my mind when I came here. 

Coming in from the outside it was a dull, dreary, cold, 
imposing place. I was put into a cell with three other men. 
They're cramped, quartered cells with one toilet and a 
cold-water sink. You spend most of your time there when 
you're not going to class, periods of orientation, and 
things like that. 

I'm in the "honor dorm" now, just a few feet from the 
pen, but it's on the outside of the wall. We still have 
four men to a room, but the rooms are a lot larger. Most 
of us work outside the wall around the honor dorm. There 
are no locks on the doors of our room. In the dining room 
we can sit at tables instead of the rows of benches we had 
inside, and we can go to bed when we want to and get 
up when we want to. Just recently they installed — it's the 
first ever in Ohio — two pay phones so we can make out- 
going calls from the dormitory. Censorship has been re- 
moved from our mail. We can write to whomever we want. 
So the increased contact and the increased freedom are 
the benefits of being in the honor dorm. I qualified for it by 
having a certain amount of my sentence in and keeping a 
good record. Then a board votes whether to admit you. 

The first contact any of us had with the First Community 
Church [the minister, the Rev. Robert A. Raines, is a 
United Methodist] happened in an odd way. The peniten- 
tiary chaplain had a dog that got sick and he took it to a 
veterinarian, Dr. Norris. Dr. Norris is a member of First 
Community Church, a pretty progressive and active church. 
Dr. Norris wondered if they couldn't participate in some 
type of program. I don't know exactly how, but it ended 
up that Dr. Norris got three folk singers — two young men 
and a young lady — to sing one Friday evening in the honor- 
dorm dining room. This was the first time for local people 
to come in and entertain us. 

I guess they went back to the church and found a good 
many interested in some kind of concern for the prisoners 
at Ohio Penitentiary. So they asked Warden H. J. Card- 
well if they could get some other entertainment into the 
honor dorm. 

It became a regular thing, maybe one Friday a month. 
They would allow people from the congregation to come 

22 November 1972 TOGETHER 

and visit with the guys — just sit and talk. The honor dorm 
provided coffee, and maybe some of the guys in the 
kitchen would bake a big cake. More and more people 
started coming. 

The men in the dorm and the church members began to 
want to be involved in other things besides entertainment. 
So again they went to the warden and asked if the guys 
could come over to church services. So once or twice a 
month we got to go over to First Community Church to 
attend services, then have a little talk and coffee after- 
wards. The guys enjoyed this a lot. 

As we became closer related, other people not members 
of the church wanted to be part of the group so they 
formed a prison-concern group. They hold meetings and 
orientation sessions at the church. 

Last summer the prison-concern group organized some 
picnics and got permission to transport a busload of guys 
out to a park. It's a family thing. The guys play with the 
kids, talk with the older people, and just generally have a 
good time relating to everyone. 

Dr. Norris had done some encounter groups — they call 
them D-groups — and some guys in the dorm were inter- 
ested in some kind of group therapy or interpersonal rela- 
tionships to generally get their minds straightened out. He 
got permission to come in one night a week, and we 
formed an encounter group, ten of us. I saw eight other 
convicts relate to Dr. Norris and to each other in a way that 
I never thought possible. 

About the time the D-group was ending, the church was 
beginning a program called an experiment in practical 
Christian living. It was designed not for the pen at all but 
for outside people who signed up for 12-week sessions. 
Dr. Norris was impressed with the progress we had made, 
and he wondered if we could participate in the experi- 
ment. We were all for it. He went again to the administra- 
tion and to the church and somehow it became possible for 
us to participate. Close to 100 outside people had signed 
up. They didn't know we were coming or who we were. 
We were just nine other people. One of the officers here 
volunteered to escort us in civilian clothes. 

They broke it down — 100 outside people and 9 con- 
victs — into small groups, 14 to 16 in a group. The first week 
or two it got out that we were inmates at the pen. No one 
in my group seemed startled. So we got to know each other 
and they got concerned about the prison and the inmates, 
and some of them have since joined the prison-concern 
group and come over to visit regularly. 

The members of the group began to form one-to-one 
relationships with inmates. I don't think that was their de- 
sire, but that's the way it worked out. It's inevitable: when 

a bunch of people come to see a bunch of guys and they 
keep coming, you strike up personal relationships and 
friendships and then the guy is looking forward to visits 
from certain people — they're coming to visit him. 

The experiment in practical Christianity had to do mainly 
with problem sharing, a burden-bearing type of thing. We 
went through the Gospel of Mark each week, paraphrasing 
it in modern language and explaining what it could, has, 
and might mean to us. Probably the greatest thing for me 
was getting to know these outside people. They were all 
pretty well educated, middle-class people. I don't know 
if it was exactly faith in me, but their expressions of hope 
for me kind of lifted me into a new way of thinking about 
myself: that maybe I actually can get to places that I had 
unconsciously written off. This is about the same thing it's 
meant to others. One fellow who has been in the pen 
system for over 16 years told me that this was the first 
meaningful program he has participated in. He just couldn't 
get over the interest they had in him and that they really 
cared. Too, we found out that people outside had prob- 
lems. In here you don't often get the chance to talk to 
other people and have them go away feeling better. They 
weren't in some kind of a high position, reaching down to 
help out the lowly convict. 

I have a mother and a stepfather who live about 150 
miles away and a sister who lives at the same place. She 
is grown and married. My wife divorced me about two 
years ago. I have one grown child whom I haven't seen 
in many years. My mother comes on the average of once 
every three or four months with my stepfather. My sister 
comes perhaps once a year. She has a big family and plenty 
to do. Before the First Community Church group started 
coming down, that was the extent of my visitors. Now one 
person comes down usually once a week. We have lunch 

I don't have any preacher. The guy I put down as a 
preacher when I came in here sent me a Christmas card 
the first year that I got here. 

Visitors are a very important part of what I call the re- 
socialization of inmates. Guys are really hungry — starving 
— for this type of relationship to people. What makes a 
good visitor? Just being open, friendly, and kind of letting 
it happen with a guy. Getting in there with him psychologi- 

What makes a bad volunteer? Being too pushy or trying 
to be overly helpful and maybe having preconceived ideas 
of what's good for me and trying to lay it on me without 
my realizing it. One mistake volunteers make is coming out 
with a Bible too quick and strong. 

I think the biggest reason that some prisons have deten- 


nb*i 1973 FOCI ihik > i 

orated is the isolation of the prison world and the prison 
population from the outside world, from society as a 
whole. If there's any one reason why all of us are in prison, 
it's because we couldn't or wouldn't operate within the 
bounds of society. The thing that prison should teach us 
is how to operate within society in such a manner that we 
won't break the law and come back to prison. This can't 
be accomplished by isolating groups of men for years and 
years and years. If they weren't able to operate in society 
before, after years of isolation how much less are they 
equipped to operate in it? I think the groups of outside 
people by just coming in and bringing the outside to the 
inside, in some cases the inside outside, probably do as 
much good as any program could. 

It's not the big, noticeable, overt things that really bug 
a guy but the small things. Like it's always a sad time after 
the visitors go home because they have some place to go. 
Today, late in the evening, I can look out and see cars 
going up and down and people with their families and 
children. It's very difficult . . . 

Good-bye now. Take care. Peace and love to you. □ 

Penologist Identifies 
Dramatic Changes 

By MYRL E. ALEXANDER, Former Director 

U.S. Bureau of Prisons 
On the first day I reported for work, I was sent to the 
office of the deputy warden of the U.S. Penitentiary in 
Atlanta, Ga. The warden told me to stand on a small green 
carpet in front of his desk. 

"Young man," he said, "we don't need any college up- 
starts here — and I'll show you why. Follow me." 

We walked to a row of heavily doored cells back of his 
office. He opened one. There in a dark cell stood a young 
man on the tips of his toes with his wrists handcuffed to 
a bar high over his head. 

"That — and bread and water — is the only kind of social 
work we need around here!" 

We walked back to his office. I stood again on the 
green carpet. 

"Now, why don't you go back where you came from and 
leave the prison to us who know how to handle cons?" 

At that moment in 1931, 1 knew where I had to spend my 
life. The newly created U.S. Bureau of Prisons was strug- 
gling to bring order out of chaos. The Atlanta penitentiary 
that had been built to house 1,700 men was crowded with 

4,000 inmates. Prohibition was in its heyday, and probation 
programs for prisoners were in their infancy. 

The four decades since my day on the carpet have pro- 
duced phenomenal changes in the prison system. Proba- 
tion, parole, and halfway houses have developed as 
alternatives to sheer imprisonment. Despite notable excep- 
tions — especially in county jails — cleanliness, sanitation, 
food, and medical services have vastly improved. The 
quality of correctional personnel and the introduction of 
behavioral scientists to the system have accelerated change. 

More than six out of every ten convicted offenders today 
are not behind bars but are returned to society under 
intensive probation measures. Federal penal institutions 
built in recent years are small and located near universities 
for research and personnel development purposes. New 
management approaches, work-release and study-release 
programs, and furloughs are techniques for giving the 
prisoner contact with the outside world that was unheard 
of in the day of the old deputy warden. 

Even so, almost daily there is a disturbance in some jail 
or prison around the country. 

Why? Because some basic changes in prisons still need 
to be made. A major problem at Attica, for example, was 
that most of the prison population came from inner-city 
New York and had been isolated in a rural institution in the 
northwestern part of that state. It was difficult for them to 
stay in contact with their families, and morale sagged. 
Attica has more than 1,000 inmates, and there are not 
enough activities to occupy their time. Restlessness sets in. 

The resulting ferment about the prison system is wide- 
spread. All too often judgments are extreme and reactions 
severe. Some advocates of reform would summarily release 
all persons confined. They would literally tear down the 
walls. Others are frightened and would return to a system 
of rigorous, tough imprisonment with substantial use of 
the death penalty. 

The simple truth is that the U.S. system of punishment 
and control is on the threshold of even more dramatic 
change than has been evidenced in the last four decade. 
Despite our new knowledge of behavioral and managerial 
sciences, the prison system has lagged far behind in using 
them. The methods and philosophies on which present 
practice is based have become antiquated and counterpro- 
ductive in contemporary society. The changes that lie 
ahead will alter the present system even more than the 
establishment of penitentiaries 200 years ago brought about 
the abandonment of the mass executions, life exile, mutila- 
tions, and slavery of earlier times. 

In the development of this new system, whole segments 
of society that have been relatively uninvolved in the 

correctional system will come into play. Education and 
industry will have large roles, as will government and the 
social sciences. The church will have its place, too. 

Five years ago, the President's Commission on Law 
Enforcement and Administration of Justice began to focus 
national attention on the critical role of corrections in 
crime control: changing the "revolving door" effect of 
jails and prisons and designing new approaches which will 
intervene in criminal and delinquent careers and divert 
offenders from antisocial careers to contributing citizen- 
ship. This focus has been followed by massive funding and 
support programs for correctional change and better edu- 
cational and job-placement programs for offenders in 
institutions and in community-based programs. 

Striking and promising projects directed toward the 
assimilation of former offenders are underway under the 
sponsorship of labor unions, the junior chamber of com- 
merce, several church bodies, and some of the major in- 
dustries of the nation. 

A proliferation of degree courses and special institutes 
at universities, colleges, and community colleges offer 
much promise for upgrading correctional personnel at all 
levels and include both pre-career and in-career training 
and professional development. 

These developments can create the climate for change. 
But gnawing questions remain: Will they succeed in re- 
ducing crime? Can a rational and "scientifically" developed 
system solve the age-old problem of deviant behavior? Can 
the public understand and accept the change? 

There are hopeful indications. Two years ago I met with 
a group of prison administrators from Western Europe 
and the two Americas. One day the discussion was devoted 
to the female offender in prison. After several hours of 
discussion, a colleague asked the Netherlands representa- 
tive why he had remained silent. 

"Because I have nothing to say," he replied. "We have 
about 500 convicted female offenders in Holland and three 
are institutionalized. All others are under intensive com- 
munity supervision." 

In that country only 1 out of 20 convicted male offenders 
is incarcerated. Intensive supervision involving wide use 
of community health, mental hygiene, educational and 
industrial resources are used to control and retain the 
offender in the community. That nation has not experi- 
enced a rise in crime parallel to that in the United States. 

At another time, I visited the Iwahig Penal Colony on 
the island of Palaway in the Philippines where long-term 
male offenders may live in a separate area of the 100,000- 
acre farm and timbering colony with their wives and chil- 
dren. I was thrilled to see the children of both staff and 

inmates attending school together. Family ties were main- 
tained and strengthened. Children were not stigmatized. 

As we in North America, in concert with our colleagues 
throughout the world, seek solutions to the vexing prob- 
lem of the control and redirection of offenders against 
the laws of our society, a series of rational components of 
that search seems evident and involves diverse approaches: 

• Broad-scale research and evaluation of the effective- 
ness of the present system and its complex of interrelated 
components will require new management philosophies 
coordinated with universities. 

• The design of a coordinated correctional continuum 
to replace a splintered state-federal "nonsystem" is impera- 

• The more than 4,000 county jails in the U.S. which 
process more than 2 million persons annually must be 
replaced by community correctional centers designed to 
provide intensive diagnostic services with control and 
treatment planning capabilities. 

• Redesigned personnel policies which provide broadly 
based programs for the preservice and in-service training 
and development of correctional personnel are essential. 
Today's youth are challenged by the need for change in 
criminal justice. They are flocking to universities in unprec- 
edented numbers to prepare for vocations in the system. 

• Commitments by industry, labor, and trained volun- 
teers from the public sector of society are required if long- 
range support and control of offenders is to be realized. 

• The perplexing problem of the dangerous, the violent, 
the eruptive, and the unpredictable offender must be 
squarely faced. New approaches in this area will combine 
rigorous control and intensive psychiatric studies and treat- 
ment. It is acknowledged that this stratum of offenders is 
composed of 15 to 20 percent of convicted persons. 

The public must know, however, that the ultimate pro- 
tection of society from crime — and those who commit 
crimes — can no longer be based on a philosophy and 
theology of punishment, retribution, and vindictiveness. 
Offenders present a wide range of behavior typologies and 
require a wide variety of strategies based on man's newest 
insights into human behavior. The church can help society 
learn this lesson. □ 

An Interchurch Feature originated by The Lutheran Copyright 1972 
by The Lutheran and reprinted in condensed form in Together 
by permission. 

(Continued on page 26) 

Now roci mi R 

Essential Ministries 
Of Writing, Visiting 

The hard facts of prison life and the pitfalls awaiting 
straight people outside who try to help those behind bars 
have become clear over the years to the Rev. William G. 
Johnson. He directs the United Methodist Northern Illinois 
Conference Prison Release Ministry program and pastors 
Irving Park United Methodist Church on the city's north- 
west side. His remarks to Together become almost a 
manual of operations, particularly for anyone interested 
in a ministry of correspondence with prisoners. 


Hundreds of men in the Illinois prison system have no 
family, no correspondence, and no visits. In the last nine 
years I have been involved with, at a minimum, 1,000 
men in correspondence and visiting. At any given time I 
write to about 100 men. 

The Prison Release Ministry (PRM) deals with the person 
as an individual, with the institution as a friend, and with 
the community as a source of information. 

One group in the institution that needs counseling 
and support as much as the prisoners is the guards. They 
have a very confusing, frustrating, demanding job, and 
we need to understand them. We try to help guards under- 
stand their frustrations and try to humanize them because 
the system dehumanizes them, too. It makes them keepers 
and not brothers. 

We try to change community attitudes with three or four 
men who go out across Illinois speaking to church groups 
and such. I speak an average of four or five times a month. 
We are getting people aware. We have five communities 
that have small groups of laymen ready to help men from 
that area and neighborhood when they come out of prison. 
One church, for example, provided an outlet for prisoners 
who are artists. In the last three years through the PRM 
and other groups, the church has sold over $5,000 worth 
of art. 

We have a clothes depot here in the church. People 
from all over Northern Illinois supply these clothes. 

When a man comes out, if he comes to us, we give him 
personal items such as shaving gear, toothpaste, tooth- 
brush, comb, nail clipper, shampoo, after-shave lotion, 
deodorant, wash cloth — all in a drawstring bag that the 
women make — plus suit, two pairs of pants, sports jacket 
if he wants it, six shirts, a topcoat, four pairs of sox, two 
shorts, two T-shirts, three handkerchiefs, a sweater if we 
have it, a belt, ties, and shoes. When he walks out of 

here, he does not have to spend any of the $50 he 
received on release for clothes or personal items except 
work clothes. And sometimes we have those. 

A correspondence ministry creates a problem because, at 
least in Illinois, every man is allowed six people on 
his write list. Every state is different. Anyone can write him 
and he'll receive the mail, but he cannot write back unless 
the person is on his write list. 

The worst thing that can happen, and it does happen 
frequently, is that people get an idea they want to start 
writing a man so they contact me. I have a list of 50 to 60 
men who get very little mail. We have their permission to 
put their names on the list, and we tell them someone's 
going to write to them. Then if the person doesn't write, 
we hear remarks like, "Well, there is the church again, 
promising to do a lot of things but can't even come through 
with a letter." 

A prisoner handed me a letter recently and said, "I don't 
want it. I'm not going to write this man any more." I read 
the letter and I understood why. The man on the outside 
wrote about his sons, six and three. He said his sons talk a 
lot about their favorite things, like colors and food. And 
he asked this man in prison, "What is your favorite color? 
Favorite food?" So the man in prison tells him to forget it. 
"I'm a human being back here," he says. "I'm a man that 
can't see the world. I'm not interested in favorite colors 
and favorite foods. I'm concerned about what's happening 
out there." 

It's a very crucial thing how that correspondence comes 
in. The prisoner assumes that if you're interested enough 
to write to him, you also will be interested enough to help 
him. It may be at the point of saying, "Will you help me get 
a job?" when he goes before the parole board. If a person 
isn't willing to make that kind of commitment, he oughtn't 
to write the man. 

At one church outside Chicago there are 40 kids writing 
to men in prison. There's no way to understand what 
letters from those kids mean. 

I've written to guys who haven't had mail for six or 
eight years. Sometimes they haven't had visits in six to ten 
years. No family, no one to care. They're really lost behind 
those walls. 

In Illinois a prisoner is allowed six people on his visita- 
tion list, and he can have only one visit every two weeks. 
Visits are conducted in a very difficult situation. The visitor 
goes in and is searched — purses, clothes — then he gets his 
ticket and commissary slip, which means he can buy up 
to $3.50 worth of stuff in the commissary for the man 
and it's delivered to the cell later. Then he waits until the 
prisoner is called from his work assignment to come to 

26 November 1972 TOGETHER 

the visiting room. The visitor goes upstairs through two 
locked gates into the visiting room. In the visiting room 
there are two doors side by side and there's a steel, mesh- 
wire partition down the center. The visitor enters one 
door, the inmate the other, and they come down and meet 
right in front of the guard. It's a long room with a table 
down the middle with a glass partition about 18 inches 
high. There are probably 60 stools. 

In front of the guard when they first meet they can 
shake hands or embrace. Then they go sit down. They can't 
touch that window. If they hand anything over the window 
the guard can terminate the visit. So there's no personal 
contact. In a room with 60 people, all talking, you can 
imagine the noise. As they leave — an hour and a half is the 
limit — they can embrace. 

One visit every two weeks and you have to be on the 
prisoner's visitation list unless you get a special visit, and 
they're pretty hard to get. 

All this means that if a person on a visitation list goes 
to visit a prisoner, he might not get in because some of the 
family might have been there. Or if he does get to visit, 
he might cut the family out of a visit. There is a need for 
men and women to see selected prisoners who do not 
have family visits. 

My theory about visiting is to be yourself. Don't go in 
with any set agenda. Learn how to be sensitive to the man 
and his needs. 

What do you learn from him? You learn what you've 
done to him, what the system's done to him. And if you are 
sensitive, you learn right off the bat that every prison 
system that was ever created was a failure. All it really does 
is train a man to be a better criminal. Any con will tell 
you that. If he didn't know how to break into your house 
before he went, he's darn sure to be able to when he 
gets out. 

The dream of 50 percent of my men is to be able to 
come out and work with kids and keep them out of that 
kind of setting. But there are no programs. There are two 
reasons: racism and lack of funds. The primary reason is 
that our society is a sick society that believes that it's well 
and that all prisoners are sick. The very term "corrections" 
carries with it the connotation that "we are going to cor- 
rect you." Yet the correction is back to the norm of society 
in which we live — nothing is said about whether those 
norms are good or bad. And most of the guys in prison 
are there because they are poor, uneducated, and black. 
We refuse to deal with the social causes of crime — lack of 
education, housing, employment; or discrimination. Our 
advertising doesn't help when it says that to be a good 
American man you need an income of $15,000 a year. □ 

Citizen Involvement: 

A Sampler of Successes 


Since half of all major crimes in the United States are 
committed by persons under 18, programs for young of- 
fenders — while they are still misdemeanants and before 
they commit a felony — are essential. 

A seminarian in Denver, Colo., wanted to help juvenile 
offenders on a one-to-one basis. With ten like-minded 
friends but no money he founded Partners, which today 
involves some 300 volunteers. Misdemeanants and their 
volunteers meet three hours a week for a year, sometimes 
to talk, other times for recreational activities. Increasingly 
ex-offenders are serving as volunteers. Youth helped 
through Partners seldom appear in court again. 

Young people from Center United Methodist Church and 
six other Indianapolis congregations visit Indiana Boys 
School every other week for such joint activities as picnics. 
Some UMYFers have taken boys-school inmates to the 
Indianapolis 500 race. Previously, inmates' regular visitors 
were psychiatrists or other professionals. 

An estimated 150,000 volunteers fill literally hundreds 
of positions in courts and court-related programs. Others 
help staff correctional institutions. 

The Hennepin County Department of Court Services 
Volunteer Program, Minneapolis, Minn., involves more 
than 400 unpaid staff. Volunteers have been trained as pro- 
bation officers, group-therapy leaders, marriage counsel- 
ors, supervisors of parent/child visitation; to conduct pre- 
hearing and presentence investigations, and much more. 

The Bucks County (Pa.) Department of Corrections uses 
about 125 volunteers in three correctional institutions. 
They do office work in a rehabilitation center, welcome 
visitors, and work directly with inmates. 

A number of far-reaching, multipronged programs began 
as a visitation ministry. 

In Walpole State Prison in Massachusetts, an inmate 
asked a visitor, "How can I learn computer programming?" 
The volunteer contacted Honeywell Corporation for in- 
formation. As a result, data-processing training now is 
offered in at least two Massachusetts prisons. 

In Seattle, Wash., a minister felt called to visit a prison — 
something he knew nothing about. He asked to see "the 
man who's been here the longest and has had no communi- 
cation with the outside." He met a fellow who had been 
there since he was 18, who had not received a lettei in 


Novcmbei i'>V HH.I 1 III K 17 

seven years. After four months of weekly visits, the minister 
convinced the man of his sincere concern. 

That was the beginning of Job Therapy, Inc., through 
which 800 Seattle-area volunteers meet with felons on a 
one-to-one basis, helping them to see their strengths and 
to prepare for jobs and job-training. Housewife volunteers 
canvass the job market monthly to learn what jobs are 
available. Most of the men helped through Job Therapy get 
jobs upon their release. The program, now expanding to 
other states, always works with those least likely to succeed 
— with much success. 

Brentwood United Methodist youth, Denver, Colo., 
regularly visit the maximum security division of Colorado 
State Penitentiary, many of whose 1,500 inmates are just 
19 or 20. Prison rules presently restrict the young people's 
participation to Sunday worship services which they plan 
and lead and to occasional Yokefellow meetings (small 
Christian-study groups). 

Pioneer United Methodists in Walla Walla, Wash., have 
visited, participated in small groups, and led worship ser- 
vices in the nearby penitentiary for years. This spring three 
inmates were allowed to lead a study program at the church 
on I'm OK, You're OK (Harper & Row, $5.95). They wanted 
to share how the book on transactional analysis by 
Thomas A. Harris had helped them in prison. The meeting 
was so fruitful it was repeated on an ecumenical basis. 

Families of prisoners suffer greatly, even though per- 
sonally innocent of the crime their member committed. 

In 1955 two California women asked a sheriff what be- 
came of the family of a man suddenly jailed. He didn't 
know so they investigated. Nothing was being done. They 
began a program which today uses hundreds of volunteers 
to minister to prisoners' spouses and children. Friends Out- 
side, headquartered in San Jose, provides transportation, 
day and summer camps, tutoring, and emergency aid to 
families — but only at the prisoner's request. 

In San Quentin, Calif., a brightly painted, five-room 
bungalow directly across from the state prison's gates aids 
as many of the 3,000 monthly prison visitors as ask for it. 
At least 15 churches now provide volunteers and funds 
for The House. Help ranges from free coffee to transporta- 
tion to and from the bus depot to counseling. 

Most convicts are males. FBI figures show, however, that 
female arrests for major crimes such as larceny, embezzle- 
ment, and narcotics violations are rising sharply. 

Since 1969, Southern California-Arizona Conference 
women have been heavily involved with women parolees. 
In Arizona they help women, one-to-one, particularly on 
their release. Long Beach women aid parolees from Termi- 
nal Island, a federal facility. San Gabriel women visit, put 
on Christmas parties for inmates and their families, do 
some drug-treatment work. 

Riverside churchwomen set up a halfway house, meet 
emergency needs of prisoners' families. Two San Bernar- 
dino ladies took evening classes in social work so they 
could aid drug parolees. And two former inmates helped 
by the Riverside halfway house in turn have opened their 
own home to parolees with drug-addiction problems. 

Some of the nation's best-known prison ministries were 
either begun by or are heavily supported by United Meth- 
odist individuals and congregations. 

The Alston Wilkes Society, a statewide South Carolina 
program, was begun by a concerned layman in 1962. It 
now is the largest prisoner-aid or correctional-service 
agency in the world (6,000 members aid 1,500 people a 
year). Volunteers visit prisoners, are parole counselors to 
youthful offenders, and help develop parole plans. They 
find jobs and housing for released men and women, teach 
prerelease classes, plan in-prison social events, assist 
prisoners' families, and run halfway houses. 

Somerset County Chaplaincy Council, Somerville, N.J., 
an ecumenical ministry with offices in the United Method- 
ist Church of Somerville, is an excellent example of a 
countywide program. Council work includes systematic 
visitation and Sunday-morning services at the county jail; 
a drop-in center for teens; school discussions about drugs, 
the law, and related topics; everything from emergency 
housing to foster-home placement for prisoners' families; 
vocational training and counseling; studies of existing jail 
and justice systems followed by specific recommendations 
for improvements; lobbying for legislative reform; in-jail 
film and discussion groups; even weekly radio programs 
about the local corrections scene. 

The public's refusal to cooperate with police is a major 
reason for continued crime and violence. A few programs 
work against police-community distrust. 

The Police-Clergy Crisis Program in Ohio assigns vol- 
unteer clergy to ride regularly with police squads. While 
the program helps clergy understand both their community 
and the problems faced by police, the major achievement 
probably is the aid on-the-spot clergy can bring persons 
facing death, arrest, and other tragedies. 

A Chicago citizen-action group representing some 35 
organizations has successfully pressured local officials to 
improve court procedures, police-community relations, 
and other justice-related problems. The Northern Illinois 
Conference helped launch the coalition — the Alliance to 
End Repression — in 1969. The largely white, middle-class, 
nondisruptive group gets things done by asking hard ques- 
tions and studying existing conditions. 

Those who best know and understand the problems of 
prisoners, of course, are ex-prisoners. Dozens of programs 
run by and for ex-convicts now exist. 

The Fortune Society aids about 30 ex-convicts a day in 
New York City. About three dozen ex-inmates speak in 
teams to churches and other interested groups about how 
the penal system really works. The group sells items made 
by prisoners and ex-convicts, puts out a newsletter, and 
directs a large correspondence project. 

In Philadelphia the Barbwire Society aids just-released 
convicts. Connections, staffed mostly by convicts' spouses, 
does similar work in San Francisco. □ 


November 1972 TOGETHER 

People Called Methodists 

No. 80 in a Series 

Daryl Henry: 


Text by H. B. TEETER 

Pictures by GEORGE P. MILLER 

ONE DAY early last year, an Arizona housewife sat 
down to write a letter to the editor of a local 
newspaper's "The People Speak" department: 

"Today I heard my husband (a police patrolman) re- 
ferred to as a 'pig!' Today I kissed him goodbye, watched 
him smilingly wave goodbye to our children and won- 
dered, will he be smiling when he returns, or if he 

Mrs. Donna Henry, young mother of three, poured out 
the pent-up emotions she had felt for months as riots 
swept city after city and disrespect for law-enforcement 
officers became widespread. Of her reason for writing 
a letter to the Phoenix Republic-Gazette, she said: 

"Uppermost in my mind was the fact that six officers 
had been killed in Arizona within as many weeks. How 
could one call such men 'pigs'? They had given their lives 
to protect others." 

Her letter continued: 

"Each day I say a silent prayer and wonder what he 
will be faced with that day: a suicide victim (with an 
unrecognizable face), a lost child, a youth who's on a 
'bad trip'?" 

All these things — and more — could happen to Mrs. 
Henry's husband, 29-year-old Daryl, a five-year veteran 
on the Phoenix police force. 

"How many family fights will he be called to, and how 
many indignant citizens will he confront if he issues 
them a ticket for traffic violations? 

"Will someone today take a shot at him because he 
stands for authority or wears a uniform . . . ? Today I 
can't erase the question from my mind that someone 
posed a few weeks ago: 'Why doesn't he get a different 
job before someone kills him?' " 

Investigating reports of an out-of-state car 
transporting stolen goods, Patrolman Daryl Henry 
checks a young suspect's driver's license. 

This wife's concern, of course, is shared by several 
hundred other wives and mothers in Phoenix and sur- 
rounding Maricopa County. Daryl Henry is only one of 
more than 900 policemen in that city-county area where- 
in 1970 alone, more than 40,000 crimes ot violence were 

It is a quiet morning, however, as Patrolman Henry 
and his partner, Robert ( aitwright, cruise then area not 
far from city hall. Daryl knows it well, having walked it 
armed and unarmed, to become belter acquainted with 
its 5,000 residents. A greal deal ot his time afool and in 
the squad car, has been spent in public relations 

Today, as the squad car moves slowb along the 

sIi.h ks, bars, alle\s and decaying inisincss buildings 

Novwnbm 1*73 ioi.i imik j«i 

As they customarily do before going on shift at 10 a.m., Patrolman Henry (left) and his partner review 
assignments and reports in a coffee shop near the Phoenix police station. Note radio receiver at Mr. Henry's left hand. 
It keeps them in touch with the department dispatcher when they are out of the squad car. 

drowse peacefully in red dish -ye I low dust under the 
Arizona sun. Here and there the patrolmen recognize 
and hail men and women they have arrested before and 
probably will arrest again. One is a dope pusher who was 
finally caught with the goods after weeks of painstaking 
surveillance and is now awaiting trial. 

Meanwhile, throughout the county, things are relatively 
quiet. It will be the night men who will be busiest as the 
tempo of crime mounts steadily during the week to its 
Friday, Saturday, and Sunday-night peak. 

Daryl Henry, who has worked the city by night as 
well as by day, has seen and heard it all. A dark-eyed, 
heavy-set young man with broad shoulders and a plea- 
sant smile, he wonders if he can ever hide his own 
human emotions behind that hard shield some believe 
belongs to the typical cop. Only the year before, police- 
men like him in the Phoenix area investigated 83 mur- 
ders, 301 rapes, 1,583 robberies, 2,567 assaults, and 
18,295 burglaries. Daryl Henry and his partner investi- 
gated more than their share of 6,024 automobile thefts 
and 12,000 cases of larceny involving sums of $50 or 

Seldom will his hard, routine work come to the public's 

attention — the sometimes fruitless months devoted to 
gathering evidence against a criminal, for example. 

"We're not television personalities," Daryl says, even 
though some of his assignments are of the same nature 
as those dramatized by actors. "Our lives — most of the 
time — aren't very exciting. We like to think that our mere 
presence in a high-crime area is some deterrent, but we 
can't be everywhere at once. 

"Of course, we become depressed when a guilty per- 
son goes free. Jail sentences, when they are leveled, are 
sometimes too light. Yet we know that there are not 
enough jails to house all the criminals who should be 
there. And we know that the jails we do have don't have 
the right kind of programs to redirect inmates into better 

Most of Patrolman Henry's work, like that of many 
another cop, involves such routine matters as reports of 
stolen or abandoned automobiles, traffic tickets or cita- 
tions, and burglary investigations. 

"Sometimes we are frustrated because things simply 
don't fall into place," he says. "Some days every lead we 
follow ends up in a blind alley. But then tomorrow, 
everything may click." 


November 1972 TOGETHER 

A policeman has to let tomorrow take care of itself. 
He knows that sooner or later the squad-car radio will 
come to life to report a knifing, a holdup, a man with a 
gun, a beating, or a barroom fight. Much of the violence 
in Phoenix, as elsewhere, seems to be concentrated in 
low-income areas. Here one senses the repressed hostility 
and anger that often explodes; here one finds the hope- 
lessness of the drug addict, the unemployed and unem- 
ployable, the alcoholics of a skid row, the friendless and 

At the same time, Daryl Henry knows that crime is not 
confined to inner-city ghettos. It also is widespread, 
though dispersed, in affluent residential sections of the 
city and county. 

"Sometimes," he says, "we have to make up our minds 
within seconds or minutes in a situation that requires 
weeks or months for a judge or jury." 

No one is more aware of the thinness of the blue — or 
khaki — line standing between the average citizen and 
those who would prey upon him. He knows that many 
who say "sir" to his face will call him "fuzz" or "pig" 
behind his back. Yet his vow as a law-enforcement officer 
is to "safeguard lives and property, to protect the inno- 
cent against deception, the weak against oppression or 
intimidation, and the peaceful against violence and dis- 
order." At the same time he must respect the rights of 
everyone — including the criminal — to "liberty, equality, 
and justice." 

The honest cop is as aware as anyone that law en- 
forcement has its share of misfits, sadists, and oppor- 
tunists. He knows where the easy money is, and it is 
there for the taking. Such corruption has been uncovered 
time and again in every part of the nation. It also is 
found in law, politics, banking, business — in fact, every 
other walk of life. The honest career man in law enforce- 
ment is so dedicated that he refuses to accept the small- 
est of gratuities — including, in the case of Daryl Henry 
and his partner, the offer of Together's photographer to 
pay for their coffee. 

"I think Daryl sees his job as a service to his fellow- 
man and community — and thus his Christian service," 
says his pastor, the Rev. E. Clark Robb of Albright United 
Methodist Church in Phoenix. But, the minister points 
out, that role does not end when Daryl puts his uniform 
and gun away. 

"Donna and Daryl are simply a beautiful Christian cou- 
ple," Mr. Robb says. "They are active in the young-adult 
program of the church. Daryl is treasurer of the local 
chapter of United Methodist Men, and Donna is active 
in the women's society and church school." 

Donna traces their active church life and spiritual re- 
birth to "vows we took at the altar together as Christians 
five years ago." Despite her concern for her husband's 
safety, as implied in her letter to the Republic-Gazette 
she declares: 

"I have the comfort that many wives of policemen 
do not have — knowing that Daryl has accepted Christ." 

When her husband joined the police force in 1967, a 
representative from the department called on her to 
point out that the familv oi any policeman often is sub 
jected to stress and harassment. Should such ever be the 

//)c minute he steps into the 
whether or not he 'us had a hard da) 
says Donna Henr) 'And <i my da 
too easy, he pitches in an</ helps around the h 
Oar) I is a \ er) kind and i onsidei ite 

Nov. 'UK 

case, Donna believes her faith in Cod would see her 

Although Daryl often "moonlights" the 16 extra hours 
a week permitted by his department, the Henrys live 
quietly. They occasionally go out to a nice restaurant, or 
take their children on an outing. Together they attended 
a Lay Institute for Evangelism in 1971, and continue to 
devote much of their spare time to witnessing before 
young people. 

"I'll do anything I can, all that I can, to keep even 
one teen-ager from making a mistake that could lead 
to a life of trouble," says Donna who has served as a 
counselor at a Senior High Decisions Camp for the past 
two years. "Not so long ago I was a teen-ager myself so 
I don't find it hard to relate to that age group." 

Daryl grew up a member of the former Evangelical 
United Brethren Church, completed three years of col- 
lege, and was working as assistant manager of a pizza 
parlor in Phoenix when he met his wife-to-be. He has 
little time for hobbies other than reading and softball. 

Like most policemen, he has an occasional bad day. 

"I can tell the minute he comes home whether things 
have gone well during his shift," Donna says. She knew 
something was wrong one afternoon last April when her 
husband came through the door without his usual smile. 

Earlier, he and his partner had answered an urgent call 
to an apartment building. As they arrived, a seriously 
wounded man staggered from the building and fell into 
the front seat of the squad car. Behind him came a 
woman with a gun. After the woman was disarmed, the 
two officers drove the shooting victim to a hospital. 

It wasn't pleasant to clean up the squad car after that, 
and there was blood on Daryl Henry when he reached 
home. Such things are all in a day's work for a beat cop, 
but Daryl Henry wanted nothing to eat that night. 

What does Donna Henry think about such things? She 
said it in the conclusion of her letter to the newspaper: 

". . . I thank God for men like him . . . Some call him 
'pig!' I call him a loving husband and a valuable human 
being." □ 

Unable to eat after the blessing at dinner, Daryl rests his head on one hand as though attempting 

to rub out the memory of a shooting that day which left its seriously wounded victim bleeding profusely in his 

squad car. Policemen face many such tragedies during their careers — and some can never be forgotten. 


November 1972 TOGETHER 


"But while he was yet at a distance, his father 
saw him and had compassion, and ran and embraced 
him and kissed him. And the son said to him, 'Father, 
I have sinned against heaven and before you; 
I am no longer worthy to be called your son.' But 
the father said to his servants, 'Bring quickly the 
best robe, and put it on him; and put a ring on his 
hand, and shoes on his feet; and bring the fatted calf 
and kill it, and let us eat and make merry; for 
this my son was dead, and is alive again; he was 
lost, and is found.' And they began to make merry." 

—Luke 15:20-24 


to the 



Pastor, United Methodist Church 
Lookout Mountain, Tennessee 

T WAS NOT an easy thing for the father to do — 

swallow his pride and rush out to meet his wayward 

son. Often in his mind he had pondered what he 
would do if and when his son should return home. There 
were times when he felt he would give him a sound 

It was a merciless thing that his son had done. For 
years the boy's father and mother had worked and saved 
so that someday they would be able to turn over to the 
boy a great inheritance. How did he thank them? By 
taking the inheritance and leaving home as soon as he 
was able, and there had not been a word from him in 
all the months he had been gone. 

The strain was starting to show on his mother. Each 
morning she would rise and peer expectantly out a 
window in the direction he had gone to see if he might 
be coming home. 

There were other times when the father felt an entirely 
different emotion. In the loneliness of his room during 
his evening prayer the weight of the years seemed heavier 
and the sense of accomplishment that he once felt about 
his life now seemed empty and futile. From the innermost 
part of his breast came a prayer, "O God, please bring 
my boy home. Things will be different from now on. 
I'll be more attentive to him — even try to understand him. 
But please! bring my boy home." 

What is it like to be the parent of a prodigal? There 
are hundreds and thousands of parents in this country 
today who could give you a very personal answer. For 
every youth aimlessly wandering the streets of New York 
or San Francisco, Atlanta or Chattanooga, there are 
parents — some of them seemingly unconcerned to be 
sure — in the depths of despair over their young son or 
daughter who has left home in search of a whole new 
realm of experience. 

What is it like to be the parent of a prodigal? There 
are some who know all too well. Perhaps their son or 
daughter has never actually left home. One does not 
have to leave the physical confines of his parents' home 
to become a prodigal. New habits, new friends, new 
attitudes — and soon a normal generation gap becomes an 
ever-widening gulf. And the parent of the prodigal waits, 
watches, and prays. 

There are some things which all of us ought to 
recognize about prodigals. 

First, we need to understand that young people are 
going to make mistakes. This should not be a difficult 
proposition to accept for two reasons. One. because they 
arc people Admit now, you make mistakes I make mis- 
takes. All God's children make mistakes. r/0 err is 

November 1973 lOCFTHiR u 

human," someone has said, "to forgive, divine." Our 
youth are going to make mistakes simply because they 
are human beings. 

Secondly, they are going to make mistakes because 
they are young. Being a teen-ager has always been 
difficult. Go back to the time when you were at that 
stage of life. Remember the desires, the pressures, the 
guilt, the loneliness, the longings that are unique to that 
stage of human development? Imagine dealing with 
those intense feelings within the context of a society 
such as ours today. Is there any wonder that some of 
our youth are going to stumble and fall from time to time? 

Our young people are going to make errors. I wish 
it were not the case. I wish that none of our young 
people would give in to the temptation to experiment 
with drugs or with alcohol or even with tobacco since 
scientists have shown us how destructive these can be 
to our bodies. Some parents could set better examples in 
this regard. If they did, at least one stumbling block for 
our youth would be removed. 

I wish none of our youth would pick the wrong kind 
of friends, start going steady too early or with the wrong 
kind of person. I wish none of them would be irrespon- 
sible with a car, flunk a course in school, or get them- 
selves into any kind of trouble. But that is another 
sermon altogether. 

TODAY the crucial question in many homes is, How 
does a parent respond to the very natural and human 
mistakes of their young? Some parents are horrified 
at the slightest manifestation of any sort of deviation by 
their teen-ager from the parents' own attitudes or life- 
styles. Sharp words are exchanged. The dinner table 
becomes a battlefield for debate. Hurt feelings result, 
and then these same parents wonder why their teen- 
agers do not come to them when they have serious prob- 
lems to resolve. Begin by admitting and accepting the 
fact that young people are going to make mistakes. 

The second point to be made is that most prodigals 
do come home. The first proposition is a call to accept 
fallibility in our young, but the second is a call to keep 
faith in our young. The truth is if we have been the kind 
of parents we ought to have been, sooner or later our 
young are going to show it. 

I like the story about the little boy who told his 
Sunday-school class the parable of the prodigal son. It 
went something like this: "He sold his coat to buy food. 
He sold his shirt to buy food. He sold his undershirt to 
buy food. And finally he came to himself." The truth of 
the matter is, given the opportunity, most young people 
will come to themselves. 

Psychologists have been affirming for years what the 
Scriptures reported centuries ago: "Train up a child in 
the way he should go, and when he is old he will not 
depart from it." Do you believe that? I do. Parents of 
prodigals ought to look first at themselves. It may be that 
we have not lived what we have taught. There are some 
young people who cannot respect themselves because 
they cannot respect those closest to them. 

Parents of prodigals who look carefully at themselves 

may discover that some changes are in order. But if a 
parent can say from the depths of his or her heart, "I 
have done the best I could," then he or she ought to 
take heart. Have confidence in that young person to 
whom you have given your best. Have confidence, show 
confidence, and more than likely your efforts will be 

It just may be that your child has accepted more of 
your highest ideals than you have accepted. I am amused 
in an ironic sort of way at parents who teach their small 
children that wonderful little kindergarten song, "Jesus 
loves the little children, all the children of the world. 
Red and yellow, black and white, all are precious in his 
sight . . ." and then wonder why their teen-agers are so 
uptight about racial brotherhood. 

The same can be said for parents who are faithful in 
teaching their children the great commandment, "You 
shall love the Lord your God with all your heart, and 
with all your soul, and with all your strength, and with 
all your mind; and your neighbor as yourself." Then we 
wonder why our young have such disturbing questions 
about war. Remember! Most prodigals come home. 

Finally, let nothing break the relationship between 
you and the prodigal child. You need each other. Paul 
phrased the depth of God's love for his people this way: 
". . . neither death, nor life, nor angels, nor principalities, 
nor things present, nor things to come, nor powers, nor 
height, nor depth, nor anything else in all creation, will 
be able to separate us from the love of God in Christ 
Jesus our Lord." 

Is that not also the love we are to have for our chil- 
dren? Do not let anything break that relationship. I appeal 
to both sides of the generation gap. This sermon could 
just as easily be entitled Child to the Prodigal Parent. 
Parents, too, make mistakes. Keep the lines of communi- 
cation open. Accept one another's frailties. Have faith in 
each other. 

There were times when my parents knew what being 
parents to a prodigal was like because I made nearly 
every mistake a growing young man could make. How- 
ever, as I look at my life, I see how much I owe to 
parents who refused to give up on me. 

Youth will make mistakes. All of us do. But more 
often than not, the prodigal will come home. Have 
confidence. Trust in God and believe in youth. More 
important, let nothing break the unique relationship 
between you and your children. 

Prayer: Father, as you love us, so may we love one 
another. As you accept us just as we are, so may we 
accept one another. As you are always the forgiving 
father waiting to welcome home the prodigal, so may we 
forgive one another, that our homes may be blessed and 
your name glorified. Amen. □ 


November 1972 TOGETHER 



'llnv come 


I / 

I, . I 

I All Mv,U. 

fiffi : 

. i. - - .0 

In an imperfect world, do you expect perfection in the church? And if the church 
does not reflect your own opinions or prejudices, do you attempt to strike back? Here's a letter- 

To George, Who 
Canceled His Pledge 


An Interchurch Feature originated by Presbyterian Lite 
and adapted for use in Together. Copyright © 1970 by 
Presbyterian Life; used by permission. 

A FRIEND of mine jnd his wife just returned from .1 fong 
and expensive vacation in Hawaii. He told me, with 
considerable self -approval, thai he had canceled his 
pledge to his church and that the reason was thai he 
felt it was the only way he could protest against the 
man) church policies with which he disagreed. He felt 

ocrTiuR |5 

that the church is being run, if not by Communists, at 
least by fellow travelers, and that there are other causes 
today more Christian — and more deserving of support — 
than the church. We had a long talk; but afterward, as is 
often the case, I was dissatisfied with our conversation, 
and I wrote him what I wish I had said: 

Pastor's Study 
First Church 

Dear George: 

You are typical of more than a few affluent members 
who have reduced or discontinued their giving to their 
church. In their opinion that is the only effective form 
of protest open to them against some of the church's 
policies. I respect your right to disagree with your church, 
of course, but I do not feel that cutting your pledge is 
a well-grounded or appropriate form of protest. 

For one thing, canceling a pledge is not really an 
effective way of changing a policy; it doesn't accomplish 
your objective. You want to hit the National Council of 
Churches, the World Council of Churches, or some 
general church board or agency, and you just cannot do 
it in this way. Your shotgun approach will not find your 
targets. In trying to hurt them, which you do to a slight 
extent, you hurt all the causes in our church's budget 
in which you do believe so your protest actually misses 
its mark. 

Please remember that you could be wrong. There is 
something disturbingly self-righteous and judgmental 
about the attitude of many of the church's critics. It's 
easy to criticize and to stop giving to what is being 
criticized. But the facts may not be as you understand 
or interpret them. It's important to get one's facts straight. 
Without a careful study of the matter about which you 
are protesting, a study which impatient critics are often 
unwilling to make, you really are not prepared to offer 
a reasoned judgment. 

A case in point: more than 1,600 alumni of the college 
I attended withdrew their subscriptions and many others 
reduced theirs, largely in protest against coeducation. 
Most of them were older graduates who set themselves 
up as champions of the pre-World War II status quo; 
they were unwilling to trust the considered judgment 
of the present faculty, administration, trustees, and stu- 
dents. The withdrawal of the contributions hurts, of 
course, and the graduates' protest is heard, obviously; 
but the policy will not be changed, which was their 
professed objective. Their failure to give represents pique 
at losing out rather than any real attempt to improve 
the university. 

The same sort of attitude may be festering inside those 
who are withdrawing their support from the church. They 
won't play ball unless the game can be played according 
to their rules, and when the decision goes against them, 
they quit the game. It never seems to occur to them that 
their rules might be uninformed, inadequate, or obsolete. 

Canceling your pledge to the church of Christ would 
seem to be denying the tremendous need of the world 
for his gospel. Of course the church has its faults, many 
of them. Of course it makes mistakes, plenty of them. 
Of course it goes astray, often. But above and beyond 
all this it has work to do: helping God create Christlike 
character in individuals and brotherhood in society. That 
is the most important work in the world, and withholding 

funds from the church in these days of enormous need 
is helping to sabotage the building of God's kingdom. 
It certainly is not obeying Christ's command to "Go into 
all the world and preach the gospel to the whole 

One way to test the wisdom of our acts is to uni- 
versalize them. Ask yourself, "What if every member cut 
his pledge to the church?" The church's work and witness 
would be immeasurably handicapped, and I am sure 
that this is not your objective, that you don't really want 
to weaken the church. You want it to be stronger, better, 
more effective than it is, do you not? But how is with- 
drawing your support going to bring these changes about? 

If we were to support only those institutions with 
which we entirely agree, we would indeed not support 
many, including the government. I can remember your 
vociferous opposition over the years to many things 
the government has done or failed to do. How you 
opposed F.D.R.'s court-packing plan; how skeptical you 
have always been of our country's participation in the 
United Nations; how you agonized over the Senate's 
failure to confirm certain presidential appointments; how 
you have loathed every evidence of black power, student 
protest, and the like and have felt that the government 
should "crack down on these rabble-rousers!" If you had 
not had to pay taxes, I fear your contribution to the 
government would long ago have been canceled al- 

All this simply goes to show, I should think, that if we 
would be competent and effective citizens in a pluralistic 
society, we are therefore bound to support many in- 
stitutions — like the government — with which we do not 
wholly agree, but which, nevertheless, are indispensable. 

Please remember that the only supporters our church 
has are its members. We cannot turn to the government 
or to corporations or to the community chest. We cannot 
expect Roman Catholics, Jews, Episcopalians, Mormons, 
or atheists to help us. Making our church an effective 
participant in the worldwide Christian enterprise is some- 
thing that is squarely up to us, and this cannot be 
accomplished on a no-pledge basis. The day in which 
we live and the Christian cause which we serve cry aloud 
for ever-widening views, ever-expanding endeavors, and 
ever-increasing support. It is when good men do little 
or nothing that the cause of evil prospers. The respon- 
sibility of the Christian is not to approve every act of 
the church but to decide whether on the whole it is 
true to its Lord, whether by and large it is building his 
Kingdom. Mistakes will inevitably be made in tactics, but 
these can be borne if the overall strategy is right. 

Beyond all these observations, let me say that the 
church really does need support today as seldom before. 
The secularism, the brutality, and the idolatry of this age 
present the church with one of the most serious chal- 
lenges it has ever faced. The plain fact of the matter is 
that the church has very few friends left. One of our 
chief indoor sports is criticizing the church, and the 
church is vulnerable at many points. It must often speak 
the unpopular word and do the controversial deed in its 
witness to God's truth. It must champion "the poor and 
him who has no helper." It must endure withering fire 
from the reactionary right and the radical left, from the 
secularist, the agnostic, and the playboy. Many of its 
friends are deserting; fewer men are going into the 


November 1972 TOGETHER 

pastorate; fewer people are joining the church; fewer 
children are going to Sunday school. 

But simply pointing out the church's failures will get 
us nowhere. Who among us is immune to failure? How 
blithely we use the church as a convenient scapegoat for 
our own shortcomings. It is so terrifyingly easy to deni- 
grate the church, to treat it as a whipping boy, so fashion- 
able to look down upon it and call it passe, so avant- 
garde to discuss it as no longer relevant to modern life, 
no longer possessed of a message of any consequence 
or a mission of any significance. 

Sometimes even those who are supposed to be its 
spiritual leaders speak with an uncertain voice as did a 
theology professor I heard not long ago. He tore his hair 
and pulled at his Adam's apple, contorted his features and 
waved his arms until he was in a lather and so was I. But 
not one encouraging word was heard for the church of 

The professor's talk was indefinite, perplexed, and 
vacillating, filled with confusion and doubt and delicately 
balanced on the verge of manifold possibilities, never 
contemplating a leap of faith that would land him square- 
ly on one positive assertion. All that clearly came through 
was his profound disenchantment with the church. 

Why is it that so often we Christians tend to dissociate 
ourselves from the church, to criticize it as though it 
were somehow a separate entity and "they" were respon- 
sible for it? We are the church, right here and now; we 

are responsible, under God, for its present and its future. 
"The church is always," as someone has said, "a citadel 
of hope built upon the edge of despair." And in these 
days as seldom before, it needs our support. We must 
hold up its hands, encourage it to speak the truth, 
defend its right to make mistakes, and try to keep it 
true to its Lord. Henry Ward Beecher used to say, "The 
church is not a gallery for the exhibition of eminent 
Christians but a school for the education of imperfect 
ones." And how right he was. 

The great thing about the Christian church, for all its 
faults, is that through it God is continually inviting us 
to meet him out in the world and to change it. He keeps 
telling us through the church that life is not a mindless 
farce or a cruel tragedy but that it has meaning, that our 
earth is a visited planet, that the trail to abundant living 
has already been blazed. Too often we forget all this 
and imagine that God is dead and that we are going 
it alone, without any invisible means of support. Not at 
all. Christ has trod the path before us, the road is marked, 
and the church is traveling upon it — not as fast as some 
would like, faster perhaps than you like, but moving 
nonetheless, and trying to help society move, toward 
the brotherhood of man. Make as much of the church's 
defects as you will. Still it is the preserver, the defender, 
and the propagator of the Christian faith, which I believe 
is the one clear hope of our despairing humanity. 

Do you really want to withdraw support from that? □ 

The Case of the Kinetic Dollar Bill 

IT HAPPENED one morning as the 
ushers arrived at the chancel with 

the offering plates. The plates 
were full of envelopes, registration 
cards, and reservation slips for the 
next church-night supper. (It's sur- 
prising what you find in the collec- 
tion these days.) 

As our pastor was receiving a plate 
from one of the ushers, a dollar bill 
sprang back into the hand of the 
usher who promptly tossed it back 
into the plate. The dollar bill jumped 
right back into his hand! If the pastor 
had not collared it, the bill would 
have sailed right back to the door ot 
the church with the usher. 

After that we decided we mighl 
have to appoint a commission to put 
a stop to dollar bills thai will not 
stay on the plate. 

The scientists among us came up 
with what we consider an improbable 

explanation. "Static electricity," they 
said, looking very profound. "From 
the carpet," they declared. "Static 
electricity is worse than a magnet. It 
attracted the dollar bill to the usher's 

We have heard of static elec- 
tricity, of course, but we have our 
own explanation of why the dollar 
bill wanted to leave the collection 

A dollar bill knows it can do 
when you put it in the plate. Because 
it is a Christian dollar bill, there are 
a million jobs waiting for it. It can 
patch a leaky roof, or pa\ the salary 
of the custodian, or keep the lights 
turned on. 

Because it is a (foliar bill with 
imagination it can go around the 
world in 80 days, keeping mission 
aries at then posts buying powdered 
milk foi a hungry family, building a 

new theological seminary or printing 
the Bible in one of a thousand 
tongues You cannot blame a dollar 
bill with a mission for not wanting 
to wait. 

Mas he our kinetic dollar bill had 
heard lesus saying to the effect thai 
it you are at worship and suddenly 
recall someone you have wronged go 
and set the wrong right, and then 
conic and otter your gilt. Maybe that 
dollar bill wanted to gel outside the 
church and repair the kind of broken 
relationship which can only be 
mended by prayer and a generous 

From now on we are going to keep 
an eye on the dollar bills on our 
offering plates. When the next one- 
leaps out of the plate we re going 

to let it go— and we will follow il 

straight out the door, whatever its 
mission ot goodwill may be. 

—Wheaton P Webb 

Novwnbai 1973 Tor.nntK 




Thank You! Thank you! Thank 
you! And ameni for printing 
Bea Hammond's I'm Through W'fh 
Church Work [August-September, 
page 34]. It sure did ring a very 
familiar note with my experience, 
and I appreciate the courage and 
time and effort it took to 
pu; 'uch "rebellious thoughts" 
or paper. 

I still remember the reaction 
when I confided to one of our 
church-pillar-type people that I 
had become so busy doing church 
work that I didn't have time to be 
a Christian anymore. She didn't 
understand and now that I'm 
older and wiser I wouldn't expect 
her to. 

Now I pray and work, waiting for 
the miracle of salvation to occur 
which liberates people from 
many things — even "church work." 
Lancaster, NY. 


Today my copy of the 
August-September issue came in 
the mail. I know my 1 3 Vi -year-old 
son will enjoy the cover picture 
and the story inside about Preacher 
Bobs Cycle Club [page 30]. But 
where, oh where, do those parents 
find that extra $600 for a 
motorcycle? If it is grown on a 
bush in the backyard, please share 
a cutting of the root with me. 

In return I'll share a copy of 
a poem written by my 1 7-year-old 
niece, Marlene Tannler of Willingboro, 
N.J. I ask you, Mr. Editor, what words 
were you using at 1 7? When I read 
the words of this poem, I am ashamed 

Send your letters to 


1661 N. Northwest Highway 

Park Ridge, III. 60068 

of my small vocabulary. At 1 7 
I didn't even know what "sanctify," 
"stature," and "eminent" meant, 
much less put them into verse. 

If you would print it, you might 
clear the air for us who didn't 
care much for that teen version of 
the Lord's Prayer you published 
last May. (But no offense to the 
teen-ager who wanted to change it.) 

Here is the poem which my 
niece wrote titled Peace: 

Disregard all deception, 
Demonstrate fruitful deeds, 
Develop a worthy outlook, 
Satisfy someone's needs. 

Sanctify all that is treasured, 
Elate in yourself a pride. 
Master an eminent stature, 
Never to be denied. 

Relinquish the thought of loneliness, 
Abandon the anguish of pain. 
For then within the walls 
of your heart will dwell 
peace that will always remain. 

Scranion, Pa. 


The liberal stance of The United 
Methodist Church has long troubled 
me. The fact that evangelical and 
pentecostal churches are growing 
while ours, and other established 
churches, are experiencing 
diminished attendance and support 
suggests that others share my concern. 

The purpose of this letter is 
to take issue with Dr. Ezra Earl 
Jones, whose study of extremism 
in our church you reported [July, 
page 22]. He found that the 
laity fall slightly to the right of 
center, whereas the clergy are slightly 
to the left. Dr. Jones went on to 
explain that this could be good 
because, to be an effective leader, 
a clergyman "must stay a little 
out in front of the laity." 

To me, this equates a leftist 
orientation as the desirable direction 
for the laity to move. I could not 
disagree more! Each step to the 
left saps the vitality from our 
church as well as from our country. 

If majority rules in The United 
Methodist Church, then the 
"leaders" are too far out of touch 
with the people in the pews to 
ever be effective — without 
heart-searching modification of 
their leftist views. 

Glastonbury, Conn. 



I hope Dr. Ezra Earl Jones is 
badly mistaken in his survey finding 
that 73 percent of our laity 
support the government in its 
Viet Nam policy and that an even 
larger percentage are gullible 
enough to think that Mr. Nixon is 
leading us to peace. 

Be that as it may, those of us 
who chafe under the realization 
that we can do little should not give 
up too easily. There are ways 
you can express your disapproval. 
None of us does enough, but I 
fried today when I mailed my check 
in payment of my telephone bill. 
Along with it I sent a letter in 
protest to the federal excise tax 
of $1.25 on my $13.69 bill. And 
I sent copies to the Internal 
Revenue Service and to my 
congressman and senators. 

Many of my friends throughout 
the country who feel as I do that 
this war is atrocious, unnecessary, 
and a shame to our beloved land 
are protesting this particular tax 
by nonpayment of it. I was dissuaded 
from doing this by the argument 
that the government would get 
the money anyway, with penalty 
and interest, and that it would 
cause the telephone company's 
accountants a nuisance. 

I encouraged the telephone 
company to keep up efforts to have 
the excise tax repealed and urged 
the legislators to redouble their 
efforts to end the war now — not 
with pious phrases about love of 
peace, but by getting our bombers 
as well as our ground forces 
out of Viet Nam. 

Imagine the effect of 350 
bombing missions a day over an 
area no larger than Mr. Nixon's 
home state of California! That is 
what we are doing in Viet Nam 
— and going about our daily 
work unconcerned! 

Quincy, III. 


I had a most pleasant time 
reading the August-September issue 
of Together — until I read page 17. 
Then I felt ashamed that some 
leaders of our church would act 
as they did in your news report 
on Churches' Antiwar Pleas Rebuffed 
in Washington. 

To me, our President is a great 
man who is carrying a terrific 
load of responsibility. Many of us 


.-mber 1072 TOGETHER 

are praying for him regularly 
for wisdom, strength, and protection. 
He has been plagued so much by 
radicals of our society who have 
such short memories. They cry 
"Take us out of Viet Nam right 
now!" They don't seem to 
remember who sent our troops 
over there in the first place. 

When Mr. Nixon became President, 
there were 550,000 of our 
servicemen in that little country. 
Now it is down to 25,000 residual 
troops. What a change — and yet 
some people are still hollering. 

Of all the leading people in our 
country, President Nixon is to me 
the most outstanding and constructive 
in his approach to world peace. 
He is guiding our country in a 
way we should be proud of. Those 
church people who acted so childlike 
in their demands to the Senate 
should be reprimanded by our 
church and all churches. 

Forf Dodge, Iowa 


In concerned response to the 
letter of Roy G. Wariner, I would 
like to offer another viewpoint. 
[See U.S. Air Power or Communist 
Bloodletting? August-September, 
page 55.] 

I urge each Christian to read 
The Death of All Children, available 
at 10tf per copy from the editors 
of Esquire magazine. This article 
is a thought-provoking explanation 
of what can happen when the 
ultimate power to destroy human 
life is unleashed. 

In Viet Nam, U.S. air power is 
synonymous with U.S. bloodletting. 
A bomb does not discriminate 
between ideologies, age, or sex, 
between soldier or civilian. 

Surely the practice of mass 
destruction cannot be civilized 
behavior. Jesus said that we should 
love our enemies, by righteous 
living provide them an example to 
follow. How strange it seems to me 
that some can justify a bloodbath 
in the name of Christianity. 

Makanda, III. 


Four letters in the July issue 
cause me to write to you. 

Mr. Albert M. Wildrick is one 
among many "tired Methodists." It is 
indeed discouraging that the 

church is succumbing to that frailty 
of other organizations: being 
overly critical and far more concerned 
about alleviating problems overseas 
than in making improvements at 

Iva Jane Frohwein and Marvin B. 
Sterling echo my sentiments 
regarding the Lord's Prayer. It 
is disgusting to read the teen 
version you printed, hardly a 
substitute for the original. I'm 
not far removed from the teen scene, 
and we don't need teeny-bopper 
language for something so beautiful. 

Finally, Mrs. Everett McNary makes 
some valid and thought-provoking 
comments. In "blowing her cool," 
she reveals what many of us have 

Can the Letters from Elsewhere 
be phased out? It is absolutely 
the worst junk I have seen printed. 
Besides the terrible misspellings 
and grammatical errors, it is 
really a valueless column. 

Please feature more cartoons 
and some religious jokes. I have 
read your magazine since I was 
about ten years old and enjoy it 
very much. I do hope you heed 
your readers' suggestions. 

Wood/and, Calif. 

We try, Mrs. Murdoch. But it isn't 
easy when readers seek opposite re- 
sults from their suggestions [see be- 
low] . For now, we're staying with 
Mr. Goben — and with our associate, 
H. Clutter. His Elsewhere report failed 
to arrive this month, but we expect 
one for December. — Your Editors 


I am relieved to see that H. 
Clutter's Letters From Elsewhere 
have reappeared in summer issues 
after his April absence. I fear 
that had the column not reappeared, 
there would have been picketing 
at the editorial offices by the 
loyal members of H. Clutter fan 
clubs across United Methodism. 


St. Paul's United Methodist Church 

Poseyville, Ind 


Cover Together Staff • Second Cover Douglas 
E Pitts • Pages 11-33 -RNS • 14 -Oscars Stud.o 

• 15— Bob Smith • 33— RNS • 49 Jim Paxton 

• 20-21-22-23-24-25-26-27-29-30-31-32-35 Goorgo 

P Miller. 

Novcmlu-r U7J IOCETHIR .{»» 

you Asked... 

You Asked is Together's new general question 
forum. It replaces both Teens and Your Faith, long- 
time Together departments, and is an attempt to 
offer a more inclusive question and answer column. 
Questions will be accepted on such subjects as the 
family, Christian faith, church organization, social 
issues, and other matters of concern to Christians. 
Bishop Thomas, episcopal head of the Iowa Area, 
and Dr. White, district superintendent in the 
Southern New England Annual Conference, will 
continue to supply answers along with other church 
officials and leaders in specialized fields. 

— Your Editors 

Are evil spirits ever sent by the Lord? 

No. They come on their own accord when the 
Spirit ot Cod is absent. Fundamentally, evil motives 
will always drive out God's Spirit. 

— Bishop James S. Thomas 

Are families reunited in heaven? 

The most honest answer is: Nobody knows. For 
many people the agony of a broken family life is 
precisely what they do not want to relive. Cod 
certainly is more loving than to extend family hap- 
piness for some while making it miserable for 

Another answer is even more pointed. Whatever 
happens to human beings after death is in the 
hands of a loving Cod. We keep trying to make 
our own conditions for eternal life by imagining 
what heaven should be like. But when we think 
of how wrong we are about our Utopias on earth, 
it is probably merciful for Cod to save us from 
our Utopias in heaven. 

— Bishop James S. Thomas 

I am a girl, 15, and I think I'm a homosexual. What 
can I do to change and what caused it to happen? 
I've no one to turn to. 

I'd like to go to college. Are there booklets avail- 
able with listings of United Methodist-related or 
other Christian colleges? 

Wr.te to the Division of Higher Education, Box 871 , 
Nashville, Tennessee, 37202. They have a direc- 
tory of all United Methodist-related colleges. Then 
you could write to the schools which interest you 
and ask for then catalogs. 

— Dale White 

I wish you could find someone to talk with. A 
professional counselor would be the best. Homo- 
sexual fantasies can mean so many different things. 
A skilled counselor could help you to understand 
their meaning. More important, with a counselor 
you could talk through your fears and hostilities. 
Feelings get out of focus when you have to keep 
them all to yourself. 

— Dale White 

"And now to my newly enfranchised constituents 

40 November 1972 TOGETHER 

Will war ever be abolished? 

This is one of those great questions that cannot be 
answered with a yes or no. As a matter of national 
policy, war can be abolished just as institutional 
slavery can. To do this it will be necessary for na- 
tions to understand that wars have not solved inter- 
national problems in the past nor will they solve 
them in the future. 

Since nations declare wars, the Christian people 
of the world must make their voices and influence 
clear in the interest of peace. This means the edu- 
cating of people in Christian ethics and stalwart 
communication in the midst of powerful lobbies. 

— Bishop lames S. Thomas 

You Asked . . . questions should be submitted to You 
Asked Editor, c/o Together, 1661 North Northwest High- 
way, Park Ridge, Illinois 60068. 

The Jesus Trip: Advent of 
the Jesus Freaks 

"At least they're not on drugs." "They 
are moral." Much is being said re- 
garding the Jesus movement. Will it 
have lasting significance or is it a fad? 
Lowell D. Streiker's vivid first-hand 
account is ". . . well worth reading." 
— Publishers' Weekly. "One of the best 
offered on the subject!" — Bookstore 
Journal. Paper, $1.95 

and a host of others 

Abortion: The Agonizing Decision 

David R. Mace. ". . . an extremely well 
organized presentation of one of the most 
pressing social problems of our day, . . . 
Forthright, thoughtful . . ."—Dr. S. H. 
Sturgis, former head of OB/GYN Dept, 
Harvard Med. School. Cloth, $3.75; 
paper, $1.95 

Wars and Rumors of Wars 

Roger L. Shinn, winner of the 1971 
Abingdon Religious Book Award, combines 
his WW II combat diary with an en- 
lightened 20th-century look at the phe- 
nomenon of war. A critical examination 
written by one who has been there. $5.95 

The Spouse Gap 

One fourth of all divorces take place after 
15 or more years of marriage. Robert Lee 
and Marjorie Casebier show how to over- 
come the many crises of the middle years 
and have a fuller life together. ". . . rec- 
ommended warmly." — Family Life. $4.95 

Haircuts and Holiness 

If you have ever doubted the reality of any 
Christian precept or questioned privately 
your true feelings about God, you may 
find answers in this extraordinary 
book by Louis Cassels. Excellent for group 
discussion or private reading. Paper, $1.75 

ot your cokesbury bookstore 


the book publishing deportment of 
theuniteamethodist publish . 








By Stanley Medders 

YESTERDAY Grandpa died. Too numb at first even to 
mourn, then too deeply hurt to question, I lay awake 
through the long and silent night. 
It wasn't until this morning when I wandered out to 
the vast stretches of tideland that I felt the full depth 
and irreparability of our loss. For it was here that he 
had passed his wondrous life, here amidst the expanses 
of golden-tipped cordgrass, among his beloved birds 
and marsh plants, on the land he guarded so zealously 
from encroaching "progress." 

And it was here that he died. It would have been in- 
comprehensible to me had he died in any other place. 
I found him in the early morning when Grandma sent 
me to get him before his breakfast was cold. He was 
lying on one of the innumerable levees he had built to 
provide a habitat for "his" thousands of native and 
migratory birds. 

At first I thought he was merely resting, but then I 
saw that his feet were in the brackish slough water. 
Rushing over to him, I lifted his head and watched 
anxiously as his eyelids fluttered open. But he was look- 
ing past me, a smile on his pale lips. Turning to follow 
his gaze, I saw a snowy egret alighting in the water. 

Grandpa raised his huge frame, relishing to the fullest 
even this, his last flicker of life. Slowly he uttered the 
words I'd so often heard him say, "Isn't this a wonderful 
moment to share, Stan?" And then he was gone. 

"A wonderful moment to share . . . ." Every moment 
in Grandpa's life had been wonderful, each a precious 
time to share with others the marvels of creation. 

And no one knew more about the marvels of creation. 
From the time I was able to toddle, I grew impatient 
with excitement each time I saw him put on his old 
"walking jacket." Then, slipping my tiny hand into his, 
I'd walk slowly beside him — Grandpa never hurried — 
out to the green and golden marshlands, pulsating with a 
life whose intimate details I knew before I could read. 

"That's the Spartina, cordgrass," Grandpa would say. 
"When it decomposes, it releases tiny food particles that 
are eaten by microscopic animals, who in turn are eaten 
by larger animals, and so on up the chain. Without it, 
there wouldn't be much life in our Baylands." 

Then, after we had explored the mud flats and sloughs 
with their teeming life, we would search for crabs and 
tiny bay mussels before beginning our serious bird 
watching. This was the part of our outings I liked best. 
We watched with equal fascination the awkwardness of 
the flushed clapper rail and the graceful flight of the 
great blue heron. Sometimes we came across swarming 
flocks of avocets and sanderlings, or a solitary Caspian 
tern. With each sighting Grandpa displayed the eager- 
ness of one making his first amazing discovery. 

"Isn't this a wonderful moment to share, Grandpa?" 
I'd ask, caught up in his contagious spell of fascination 
with life. Then he'd smile down at me from his great 
height, his weathered face seeming to hold the very 
secret of the universe that made him and me and the 
throbbing life around us all one. 

In his great respect for all life, Grandpa was deeply 
pained when others treated it lightly. Hunters drove him 
to distraction, and when their guns began to crack, each 
shot seemed to reverberate through his massive body. 
"It's senseless slaughter," he fumed, his jaw muscles 
twitching. "They won't even eat the birds they kill." 

"Now, Jim, don't get yourself all worked up," Grand- 
ma pleaded. "As long as men exist there'll be hunters, 







and there's nothing that you can do about it." 

"There is something I can do, Sal, and I'll do it," 
Grandpa said firmly. 

And do something he did. Taking the money he had 
and what he could borrow from the bank, he bought all 
the available land around his farm, land he never planned 
to work. But he had his own sanctuary now, conspicu- 
ously posted — and gone were the soul-rending booms 
of the hunters' guns. 

"He's a stubborn man," Grandma said the day after 
the hunting episode. "Still, I can't hold his gentleness 
against him. Did I ever tell you how he almost took me 
back home the day we were married — all because of his 

"Well, he was bringing me home on the buckboard 
after we were married in Burlingame. The farther we 
traveled, the sadder I became. When we reached this 
desolate-looking marshland, I felt I'd made a horrible 
mistake, and I was sniveling like the 16-year-old I was. 
Jim turned to me, and I've never seen such a hurt look 
on any man's face. But he didn't say a word. He simply 
turned the buckboard around and headed back toward 

" 'I won't bring you here if you're not ready to come 
with me, Sal,' he said, just as if he could read my mind. 
'I was honest with you when I told you how it was out 
here. I love you, but I won't force you to live where you 
won't be happy.' 

"You know, Stan, to this day I haven't felt anything 
but happiness. Your grandpa has that way about him." 

I knew exactly what Grandma meant. Often, hurt by 
a friend's perverse behavior, I walked moodily the three 
miles from our house to my grandparents'. Seeing my 
face, Grandpa began preparing the therapy that cured 
any ill, real or imagined — he put on his walking jacket 
and we headed for the marshes. 

That is, all except one time. I've long since forgotten 
what the self-pity was all about that day, but I'll never 
forget the look on Grandpa's face. 

"Of all the ways to waste time, Stan," he said, "feeling 
sorry for yourself is the most unproductive and self- 
defeating." And his voice was more gentle than stern. 
His face, though, showed all the disappointment and 

disHplief He felt at discovering someone who wasted 
his time on self-pity when the miracles of life lay all 
around him. 

Often, during my formative years, I'd find Grandpa 
behind the plow. I was with him in the field one day, 
relishing the coolness of the moist furrow on my bare 
feet when two men drove up. Picking their way gingerly 
across the freshly plowed rows, they approached Grand- 
pa and me, smiling and flushed. 

Always happy to have company, Grandpa wrapped 
the mule's reins around the plow handle and held out 
his hand. "Come on up to the house," he said warmly. 
"I'll have Sal fix some coffee." 

But the two men shook their heads, their faces serious. 
"We don't have time, Mr. Cavender. We've come to 
talk business." And they hurriedly presented their offer — 
one hundred dollars an acre for a thousand acres of his 
land to be filled for an airport. 

Grandpa shook his head slowly, the twinkle still in his 
blue eyes. "Gentlemen," he said firmly, "I wouldn't sell 
my land for one thousand dollars an acre." 

"But Mr. Cavender," one of the men sputtered. "With 
the money we're offering you, you could fill all your 
land and have a large, productive truck farm instead of 
the measly 20 acres you're working. And you could pur- 
chase modern machinery." His face was as red as one of 
our marsh crabs, and he stared at my grandfather's reso- 
lute eyes in disbelief. 

"Good-day, gentlemen," Grandpa said, and although 
his voice was still friendly, I could tell by his twitching 
jaw muscles that the conversation had ended. 

"Fill my land!" he mumbled later as we walked along 
the tidal flats. "This land will never be touched while I'm 
alive, and I trust it won't be after I'm gone. Because 
you see, Stan, the land doesn't belong to us. It belongs 
to them." His arm swept out across the lush marsh 
grass which concealed its myriad forms of wildlife. 

"Didn't they offer you a lot of money, Grandpa?" I 

"Of all the perversities man is plagued with," he said 
slowly, "greed for money, at the expense of anything 
or anyone, is just about the basest." I had to turn my 
eyes away from his steady gaze, ashamed that such a 
thought had entered my mind. 

To Grandpa, any extra money was for one purpose 
only: to help those who didn't have any. One evening 
just at twilight he was sitting on the front porch reading 
the newspaper when I saw something I'd never seen 
before: tears rolling down his cheeks. Then, later in the 
evening, I heard him talking with Grandma. 

"What would we do with new living-room furniture 
anyway, considering all the mud I bring in?" he asked. 

He was gone when I woke up, and Grandma told me 
at breakfast that he'd driven into town. 

"He read about a home for blind children in San 
Jose," she said proudly, "and he went in to see what he 
could do to help." 

I knew how long Grandma had been saving for the 
furniture, but what Grandpa had wanted to do with the 
money was far more important. When he returned, he 
had two blind children with him. Taking them out to the 
russet marshlands, he described, with as much anima- 
tion and detail as if this were his first time, the beauties 
of every living thing around him. And each weekend 

thereafter he brought two more children out to the farm. 
I knew then that the only tears I'd ever seen him shed 
were because these children couldn't see the things 
that were his very life. 

Yet, in my child's heart, I resented the moments they 
took away from my own precious time with Grandpa. 
And though he said nothing for many weeks, I knew 
Grandpa was well aware of my feelings. 

One morning we found a fuzzy clapper rail chick that 
had wandered from its mother's nest. It took us several 
hours to find a well-concealed clapper nest, far from 
where we had found the chick. Yet, when Grandpa 
placed the black fluff on the ground, it rushed over to 
the pickleweed, and the mother rail welcomed the 
errant babe. 

"Isn't it wonderful how elastic love is?" Grandpa said. 
"No matter how many we love, we can always stretch 
our hearts out to receive one more." And his eyes looked 
deep into mine. 

From that moment, I not only welcomed the blind 
children, I helped Grandpa open to their dark world 
the wonderful colors of the tidelands he so unselfishly 
shared with me. 

While in high school I didn't get out to Grandpa's as 
often as I wanted to. When I did go, a week before 
graduation, I waited with all my childhood anticipation 
as he put on his walking jacket. While we ambled along, 
skirting the shimmering tidal pools, I talked eagerly of 
my recently awarded honors: I had the highest grade 
average and had been chosen class valedictorian. 

As I talked excitedly, Grandpa was quiet, amusement 
in his deep blue eyes. 

"I'm almost as proud of you as you seem to be of 
yourself," he said at last, his eyes twinkling. 

I was able to hold his gaze for only a few moments 
before I burst out laughing. Then I put my arm around 
his still square shoulders, and we continued our walk 
toward a slough where two cormorants had just 
swooped down. 

"Isn't this a wonderful moment to share, Grandpa?" 
I said, winking, and his eyes sparkled in his weather- 
worn face. . . . 

But this morning as I walk through the marshlands all 
light seems suddenly subdued. The sky hangs low over 
the distant salt grass, and a momentary hush falls over 
the tidelands — just as if all life here knew that Grandpa 
would never again walk the levee tops. 

Then a foam white egret skims a slough surface and 
the plaintive cry of a killdeer breaks the silence. 

As if on key, the rails begin their raucous clatter, and 
the marshland commences to throb with life. Suddenly 
a gentle breeze bends the golden heads of cordgrass, 
like a giant hand caressing creation. 

Grandpa's presence is here in everything he left be- 
hind him — and especially in me and in the awakening 
curiosity of my young son. And of all the things he left, 
I know the most wonderful is his legacy of love, for his 
love was power and his power was love. 

When Grandma appears, holding my son by a 
chubby finger, I seize his other eager hand and the 
three of us stroll along the well-worn paths. The won- 
ders of the marshland unfold before us and a giant 
presence is in everything we behold . . . another won- 
derful moment to share. □ 


November 1972 TOGETHER 


OUR WORLD is colored, perhaps even more than we 
know, by the kaleidoscopic impressions of reality — and 
unreality — reflected on television screens, motion-picture 
film, and printed pages, or that come to us through music, 
the theater, and other art forms. 

Kaleidoscope is our attempt to put some Christian 
focus on these shifting, fragmented impressions. 


One evening long ago on a Kansas street I shook 
hands with Alfred M. Landon. Our little town was a stop 
in his campaign for governor — a campaign he won, 
although he lost his race for the presidency later. 

We high-school students in the crowd were awed by 
the sight of a man who might become governor — stu- 
dents were awed easily then — but I didn't get any real 
impression of Mr. Landon. That had to wait until just 
a few years ago when television brought us that salty 
gentleman in a dual interview with Harry Truman. 

Through the courtesy of today's television screens, this 
year's candidates are showing up in our living rooms 
more often than some of the family. With such familiarity 
you'd think we could be more sophisticated in our 
voting decisions. 

Maybe. But there are some booby traps. 

Like everybody else, I think I can tell how honest a 
politician is by the way he squirms or stays calm when 
he is pinned to the wall by reporters' questions. But 
courtroom lawyers learned long ago that the witness who 
hesitates, squirms, and even contradicts himself may be 
an honest man. It's liars who are experienced in looking 
you straight in the eye and giving you a glib answer. 

Some people have great television personalities, and 
others don't. John F. Kennedy did, and was elected 
president in 1960. Richard Nixon didn't, and he learned 
then how important it was. By 1968 he was making 
determined efforts to be warm, humorous, and folksy on 
camera, and he won. This time around things are more 
even for him. George McGovern often comes over pretty 
bland unless he is forced into a corner. 

In spite of Mr. Nixon's stiffness before the cameras, no 
President of the United States has ever made more 
dramatic appearances on TV than he did during his 
history-making visits to Peking and Moscow. Certainly 
these were legitimate news events, and nobody could 
call them political campaigning, but they have had an 
incalculable political effect, just the same. 

Actually, the party in power always has the advantage, 
as far as free television time is concerned. Under what 
the Federal Communications Commission calls its "fair- 
ness doctrine," a broadcasting station that gives free time 
to one political candidate is required to give free equal 
time to every other candidate for the same office. But 
whether an officeholder is speaking solely because his 

office requires it or at least partly as a political cam- 
paigner is a moot question, and there are a lot of hot 
debates over equal time. 

Another variable: all communications media have a 
habit of going where the action is. But if live reports 
of a demonstration distract the public eye from more 
solid representative action, they result in distorted empha- 
sis. Even more than print media, television is susceptible 
to choosing action because TV is a visual medium. The 
strict time frame in which it has to operate gives it prob- 
lems in reporting all the news, too. 

The networks' 1972 election coverage has been affected 
noticeably by the vice-president's frequent attacks on 
"network bias" and "liberal eastern commentators." In 
reality most commentators have always tried to stick to 
the journalistic ethic of reporting the facts without 
personal bias, and they do a much better job than most 
people realize. But the vice-president's criticism has put 
them on notice that what one man sees as a fact may 
look like an opinion to somebody else. And commenta- 
tors, as well as news directors and station managers, are 
painfully aware that when a station's license comes up 
for renewal, the decision is made by a government 

With all this, TV is a big help in deciding who we 
want to vote for. But we still have to weigh all the 
campaign appearances, promises, and posturings against 
the records of the parties and the candidates. That is hard 
work, if we do it right, but Christians can be sure it's 
the Lord's work. 

The New Found Land, NBC, Tuesday, Nov. 14, 10 p.m. 
(EST), about the discovery and early exploration of North 
America, is the first episode in America, a 13-part color 
series scheduled for alternate Tuesdays. 

Preparing for the series has taken host-narrator Alistair 
Cooke into more sections of the United States than most 
widely traveled Americans have gone. Coproduced by 
the British Broadcasting Corporation and Time-Life 
Films, America will be sponsored by Xerox Corporation. 


During the first half of 1972, the level of television 
viewing in America climbed to 6 hours and 16 minutes 
a day. In spite of all this watching, few of us have any 
idea what the television industry is really like. 

Investigative journalist Martin Mayer has turned out a 
balanced, informative book on it in About Television 
(Harper & Row, $10). 

The old and new politics contrast sharply in The 
Consent of the Governed and Other Deceits (little 

Brown, $fl.9 r >) and Winning Elections: A Handbook in 
Participatory Politics (Swallow Press $6). lhe lust, by 

Niiwmln-r 1972 lOCI 1HI K 


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25S Church St., Colfax, Iowa 50054 

veteran Washington correspondent 
Arthur Krock, is an anecdotal report 
on how our elected representatives 
act when they get to the nation's 
capital. It is a knowledgeable study 
of power. 

The second book, by young inde- 
pendent Chicago alderman Dick 
Simpson, tells independent voters 
how to organize and defy the two- 
party system. His own election is the 
case that proves his point. The victory 
was over the powerful Cook County 
Democratic machine headed by 
Richard J. Daley. 

"I also know I must try not to feel 
more sorry for myself than for Noah, 
but some days I forget." 

Novelist Josh Greenfeld's second 
son, Noah, is hauntingly beautiful. 
And he is an autistic child, shut away 
in his own world, hearing only what 
he wants to hear, communicating 
only when he cares to. 

A Child Called Noah (Holt Rinehart 
Winston, $5.95) is Mr. Greenfeld's 
diary of Noah's first five years. It is a 
movingly honest record of pain, dis- 
appointment, frustration, and love. 

When French author Simone de 
Beauvoir was asked to describe her 
reason for writing The Coming of Age 
(Putnam, $10), she sent a long note 
to her publisher. 

"Are the old really human beings? 
Judging by the way our society treats 
them, the question is open to doubt. 
Since it refuses them what they con- 
sider the necessary minimum, and 
since it deliberately condemns them 
to extreme poverty, to slums, to ill 
health, loneliness and despair, it as- 
serts that they have neither the same 
needs nor the same rights as other 
members of the community . . . The 
aged man is the Venerable Sage who 
planes high above this mundane 
sphere. He is an old fool, wandering 
in his dotage. He may be placed 
above our kind or below it; but in 
either event he is banished from it, 
excluded. But what is thought an even 
better policy than dressing up the 
facts is that of taking no notice of 
them whatsoever — old age is a 
shameful secret, a forbidden subject." 

With The Coming of Age, it is a 
secret no more. This monumental 
book is a veritable encyclopedia of 
information about aging. And it is 
written with power and great com- 

"Is Jesus Christ relevant to con- 
temporary society? I believe the wis- 
dom and compassion demanded to 
solve any of today's personal societal 
problems cannot be found in any 
person or place other than in the 
power of God, working through a 
man. Such committed men can make 
the dramatic difference." 

Such a committed man is U.S. 
Senator Mark O. Hatfield, who made 
that statement, and the senator be- 
lieves in putting his commitment into 
words. He has addressed numerous 
evangelical conferences, and now he 
has set forth what he believes in the 
book Conflict and Conscience (Word, 
$4.95). This volume reflects the 
Oregon senator's commitment to a 
Christian faith that demands involve- 
ment through responsible social and 
political outreach. 

Adults take fairy tales for granted, 
but to the child who hasn't heard 
them they are as new as if they 
were being told for the first time. 

A new edition of The Ugly Duck- 
ling (Abelard-Schuman, $4.38) is a 
work of art, as well. The German 
translation of the beloved Hans Chris- 
tian Andersen story has been edited 
by Phyllis Hoffman, and the duckling 
and his disdainful brothers and sister 
are brought to life in pictures that 
could hang in a gallery. Josef Palecek 
was the artist. 

Another extremely beautiful book 
for children, and also about a bird, 
is The Boy and the Bird (John Day, 
$3.95), by Tamao Fujita. It has been 
translated from the Japanese by 
Kiyoko Tucker and illustrated with 
evocative paintings by Chiyo Ono. 
This is the story of a little boy who 
set his caged bird free to enjoy the 
delights of the country and then 
searched despairingly for him. The 
story is allowed to end happily, and 
on the last page we find boy and 
bird back together again. 


A recent ad in the show-business 
trade paper Variety predicted that 
film makers are going to be produc- 
ing more films for general audiences. 
This will be a welcome relief, and 
we hope that some current pictures 
do mark a trend in that direction. 


November 1972 TOGETHER 

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Sounder (C) — "You lose some of 
the time what you go after, but you 
lose all of the time what you don't 
go after," a black sharecropper tells 
his son in this powerful drama of a 
year in the life of a family. The year 
is a Depression year, and the 
Morgans' goal is existence itself. 
Their struggle for it celebrates the 
power of love and laughter and the 
resilience that lie deep within human 
beings who have faith in themselves 
and each other. As the film ends, 
young David Lee Morgan, played by 
13-year-old Kevin Hooks, is setting 
out from the family he adores to get 
an education so he can make some- 
thing of himself — for himself, for his 
people, for all people. 

The story is based on an award- 
winning children's book, but this is 
not simply a child's film. In fact small 
children will find it disturbing. It 
doesn't shun reality for general 
audience appeal. If you've lived in 
the South, and can remember the 
Depression, you will know how true 
it is. There isn't a false note. Under 
Martin Ritt's direction this has be- 
come a film for all people. 

Butterflies Are Free {PC) — That rare 
thing, a film comedy that sends you 
away from the theater feeling good. 
It is about a blind young man who 
has left home and taken his own 
apartment to get away from a 
domineering mother. He and a 
bouncy young neighbor have a brief 
affair, which his mother manages to 
break up, but in the end the girl re- 
turns to him. Although the young 
man, played by Edward Albert, is 
blind, the real theme of this picture 
is relationships. It starts out as a 
comedy, gets heavy as the contest 
between the mother and the girl in- 
tensifies, and then becomes light 
again at the end. Excellent perform- 
ances by Edward Albert, Eileen 
Heckart as his mother, and Goldie 
Hawn as the girl provide the lift that 
makes this picture special. 

The Candidate (PC)— Robert Red- 
ford gives a fine performance as a 
liberal political novice who wins an 
upset victory over a veteran California 
senator, but whose ideals take a beal 
ing in the political process. This is the 
kind of expertly made picture you 
sometimes think film studios have 
stopped making. — Helen Johnson 

Beautifully handcrafted, miniature, musi- 
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Unless you are a brand-new 
reader, you may already have noticed 
three new department headings in 
this issue: 

Say It! 

You Asked . . . 

and Kaleidoscope. 

Although it has been necessary — 
due to certain economic facts of life 
— to reduce the number of pages in 
this and future issues of Together, 
two of our new departments will give 
readers an even greater opportunity 
to contribute to the magazine. 

Say It! means exactly what it 
"says." It is a safety valve, so to 
speak, for letters that don't exactly 
fit into our regular Letters department, 
which is being retained. If you have 
something you want to get off your 
chest, something you would like to 
lament or praise, a new idea, some- 
thing not necessarily related to the 
magazine's content, something you 
have been holding back — well, come 
right out and Say It! 

A word of caution, however: make 
your Say It! letters as brief as possible 
because we hope to print several in 
each issue. 

As for You Asked . . . this new 
department actually enlarges the 
scope of our popular Your Faith and 
Teens features. We hopefully antici- 
pate some interesting — and difficult 


Acting Editorial Director and Editor: 

Curtis A . Chamber* 
Managing Editor: Paige Carlin 
Associate Editors: Herman B. Teeter, 

Helen Johnson, Ira M. Mohler, 

Mariha A. lane, James F. Campbell, 

Patricia Atzal 
Art Editor: Robert C. Goss 
Picture Editor: George P. Miller 
News Editor: John A. Lovelace 
Assistants: Sandra Leneau (production), 

Lynda Campo (news) 
Contributing Editors: James S. Thomas, 

Dale White 
Business-Circulation Manager: Warren P. Clark 
Advertising Manager: John H. Fisher 
Promotion Manager: Lewis G. Akin 
Fulfillment Manager: Jack I. Inman 
Publisher: John E. Procter 

— questions from our readers. What 
do you want to know about family 
problems, your church, your faith, 
even religions other than Christianity? 
For the answers, we will continue to 
feature Dr. Dale White, Bishop 
James S. Thomas, and other leading 
authorities in the fields involved. 

Kaleidoscope recognizes the com- 
munications revolution by combining 
sections formerly devoted to books, 
television, and films — adding new 
elements from the arts and leisure- 
time activities. As Helen Johnson 
points out in her first column [page 
45], we will be taking a look at a 
variety of media from time to time. 
Books, however, will probably remain 
a major topic in Kaleidoscope. We 
believe in books and think they will 
be around a long time, television to 
the contrary. (We read somewhere 
recently that the prophets of doom 
thought books would pass from the 
scene when the bicycle was invented!) 

Having something to say, and not 
minding saying it, is Mrs. Margaret 
Haun, author of Is Anyone There? 
[page 17]. The mother of two sons 
and a daughter, grandmother of 11, 
she lists her hobbies as writing, 
gardening, and rug-making. Although 
many years removed from the "re- 
bellious generation," Mrs. Haun indi- 
cates that she can be something of 
a rebel herself. She tells us that her 
"rustic little redwood home" at Santa 
Cruz, Calif., "has always epitomized 
my early day rebellion against the 
plastic environment." 

Anyway, Mrs. Haun tells us, she 
once rashly offered to demonstrate 
her ideas of shibui, the Japanese art 
of appreciation. Among the things 
she displayed were a reed mat, a 
small wood breadboard, a heavy 
metal spoon made by the blind, a 
pottery ash tray which became — 
upside down — the base for a can- 
dle, and many baskets. 

Everything went off so well, Mrs. 
Haun said, that it "proved once again 
to me that one should endeavor al- 
ways to keep that 'growing edge' 
alive by once in a while attempting 
something different." 

And speaking of "something 
different," it would be hard to 
beat the experience of Stanley 
Medders who wrote A Wonderful 
Moment to Share [page 42]. It hap- 
pened when he took his first teaching 
job at a small town in California — 
and was named coach of the base- 
ball team. 

"Never having even played base- 
ball," he says, "I was at a complete 
loss on how to proceed in my coach- 

ing duties. My biggest worry was my; 
'loss of face' when the team learned 
I knew absolutely nothing about base-i 

As it happened, Mr. Medder's team 
won every game they played, includ- 
ing the league championship! 

Let Mr. Medders finish the story: 

"As they carried me off the field 

after their final 

win, the captain 

of the team 

looked up at me 

and grinned: 

'There's only one 

favor we'd like 

to ask of you, Mr. 

Medders. If you 

coach us again 

next year, would 

you please not come to the league 

games dressed in your suit and tie\' " 

If you know more about tapestry 
art than we do, you will understand 
what one writer meant in commenting 
on the work of John Coburn, the art- 
ist whose designs illustrate Seven 
Days of Creation on pages 2-5. 

"John Coburn has developed a 
firm, flat-surface style built upon 
simple organic forms about which 
sonorous colours glow and play," ac- 
cording to one Australian commenta- 
tor. "His work owes something to 
Manessier and Pre-Colombian art; 
and he is one of the very few painters 
in Sydney who has succeeded in en- 
dowing non-figurative work with 
genuine religious feeling." 

Mr. Coburn has participated in 
many one-man shows and group ex- 
hibitions, has taught in the National 
Art School at Sydney, and at the 
Technical College, Canberra. He was 
awarded the Blake Prize for Religious 
Art in 1960 and the Maitland Prize 
in 1966. 

We must assume, since she wrote 
the poem inside this month's cover, 
that autumn is one of Audrey B. 
Murdock's favorite seasons. We don't 
have to assume the same thing for 
Douglas Pitts, Jr., who took the 
accompanying color picture. He 
comes right out and says "fall is my 
favorite season." 

Mr. Pitts has many autumn pictures 
in his files — not to mention others 
depicting spring, summer, and winter 
scenes. "Camping has always been a 
big thing in our family," he says, 
"and most of my pictures were made 
on family camping trips." New 
Mexico, it seems, is one of his favorite 
scenic states, and golden aspens 
growing near Santa Fe were willing 
subjects for his autumn picture in this 
issue. — Your Editors 


November 1972 TOGETHER 


Racing with the months that hold 
Snow and ice and storm and cold, 
Lessened day and longer dark, 
Autumn turns its final arc. 

Now potatoes are brought in, 
Freezer rilled and shelves and bin. 
Earth, the Worker, from her keep 
Has given gifts — and asks now, sleep. 

— Virginia Scott Miner 

Nnvi-mhir 197? TOf.FTHFR 

Norman Rockwell conveyed the spirit of Thanks- 
giving in a family portrait showing heads bowed in 
the solemn spirit of prayer— thirty years ago. 
Today we have no less to be thankful for and 
expressions of renewed faith and gratitude to God 
are just as numerous. But the scene has changed. 

Like Thanksgiving, TOGETHER magazine has 
changed with the times. It keeps up with its 
growing readership in feature stories on United 

Methodists from around the globe; interesting 
articles on everything from "Men of God in the 
Military" to "How Christ Really Looked"; 
beautiful art and photography showing people 
living and witnessing their faith in diverse settings 
—from circus tents to the rugged Teton Mountains 
of Wyoming; and readers don't hesitate to get theii 
views across in "Letters to the Editors." Share 
TOGETHER this Thanksgiving and enjoy the feast 
of reading material it brings to you! 

See your TOGETHER agent or pastor! 
Subscriptions are $4 per year if sent through the 
church and $6 if sent directly to TOGETHER 

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